LIBRARY OF CONGRESS. 



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UNITED STATES OF AMERICA. 



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A NEW 



*? 



HARMONY 



OF THE 



FOUR GOSPELS IN ENGLISH, 

ACCORDING TO THE COMMON VERSION. 

ARRANGED WITH EXPLANATORY NOTES. 

DESIGNED FOR POPULAR USE AND ADAPTED TO SUNDAY- 
SCHOOLS. 

BY 

GEORGE W. CLARK, D. D., 

■# 

Author of "Notes on the Gospels," etc. 



REVISED EDITION, 

WITH CORRECTIONS FROM THE REVISED VERSION OF i88x. 



As the Parisian Sculptor chisels his statue by the aid of many photographs, taken from 
different sides of his subject, so we are to construct from the four pictures of the Evangelists 
the solid and symmetrical life of Christ " — Augustus H. Strong, D. D. 



3f*lf 



PHILADELPHIA : 

AMERICAN BAPTIST PUBLICATION 
1420 Chestnut Street. 
1892. 






Entered, according to Act of Congress, in the year 1892, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

In the Office of the Librarian of Congress, at Washington, D. C. 



PREFACE. 



The author has been led to give this volume to the public, at this time, by 
the advice of those whose judgment he most highly esteems ; the demand for a 
Harmony of the Gospels for general use somewhat different from any now pub- 
lished ; and the increased attention now given, especially in Sunday-schools, to 
the Life of Christ. 

The importance of studying the four Gospels in connection cannot be too 
highly estimated nor too earnestly enforced. No clear and well-defined image 
of the Saviour's life can be formed in the mind without it. Selecting leading 
texts of events and discourses from the different evangelists will not answer the 
demand. Each evangelist must be allowed to contribute his part toward a full 
and perfect likeness. The true chronological order must also, as far as possible, 
be observed, or the view will be confused and distorted. But the constant 
turning from one Gospel to another, and the act of comparing and mentally 
deciding and arranging, are exceedingly inconvenient and laborious, and most 
persons who attempt it weary in the task. Hence the great value of an 
arrangement of the scriptural text according to the probable order of events, 
and in parallel columns, so that the eye can survey all the narratives of any 
incident or utterance at a glance. The uses and importance of thus studying 
the Gospels as well as the credibility of the four evangelists, are briefly but ably 
and clearly presented in the Introduction of a beloved and honored. + eacher, to 
which the attention of the reader is particularly directed. 

In the preparation of this work the author has availed himself of the light 
and helps afforded by the best authorities, both ancient and modern, without 
following any particular one as a guide. He acknowledges especial indebted- 
ness to the Harmonies and other works of Dr. Robinson, and whenever 
deviating from his general arrangement, it has been with reluctance and after 
long and careful study. This was especially true in adopting a different 
arrangement of the last six months of Christ's public ministry. It has been, 
however, a relief to find that almost all of these deviations are in harmony 
with the expressed opinions of eminent scholars of both the Old and New 
World. But this department of study opens a wide field for differences of 
views, and he who enters thereon should tread cautiously, humbly and 
reverently. 

The scriptural text has been arranged from careful and repeated comparisons 
of the four Gospels. Great care has been taken not to break up sentences and 
paragraphs unnecessarily. The comparison of single words in English is far 
less important than in the Greek original. And thus the evils arising from the 

3 



PREFACE. 



arbitrary separation of clauses and nearly related sentences, in some Harmonies 
of the English text, have more than counterbalanced the good derived there- 
from. Wherever a break in a sentence necessarily occurs, it is indicated by the 
punctuation, and by commencing the separated clause with a small letter instead 
of a capital. 

The brief Analyses before the Sections are designed to assist Sunday-school 
teachers and others in seizing upon the main points in the scriptural narrative, 
and for suggesting topics of conversation or reflection. They will often suggest 
to the mind a closer parallelism of phrases and words than it was possible to 
present to the eye without doing great injustice to the account of one or more 
of the evangelists. In a few instances, where the Gospel narratives may be 
arranged in two ways almost equally good, the text gives one, and the analysis 
indicates the other. 

The reader's attention is here especially directed to the Questions for Teachers 
and Bible classes at the end of the volume. It is believed that their use in 
connection with the analysis in the study of the Gospels will be found very 
profitable. The work is thus intended to be used either in connection with any 
of the excellent series of lessons now published on the life of Christ, or sepa- 
rately, with or without a question book. 

The notes are mainly chronological and harmonic. It has been the endeavor 
to make them everywhere intelligible to the reader acquainted only with the 
English tongue. The use even of words from the original Greek has been care- 
fully avoided. Many passages in the Gospels are directly or indirectly touched 
upon ; hence a full index of texts is inserted at the end of the volume. The 
subject of each section in the Notes is indicated by the words printed in 
capitals. 

As a special help to Sunday-school teachers and Bible classes, there is added 
near the close of the volume a Series of Explanations and Descriptions of 
Words, Customs, Names, etc., alphabetically arranged. Much is thus com- 
pressed in a few pages, and it will be found that almost every section in the 
Harmony is more or less explained. 

A brief sketch of Harmonies is presented, especially designed for those who 
have not paid attention to the subject, giving a glimpse of what has been done 
in the past, and of the present state of this department of biblical study. The 
Comparative Table of a few Harmonies best known in this country will give a 
general view of the differences in arranging the Gospels among modern har- 
monists. The other Tables will be found convenient and useful ; and with the 
full Indexes, it is believed that no work of its kind is extant which is so com- 
prehensive and so easy of reference. 

Ballston Spa, N. Y., January 25, 1870. 



PREFACE TO THE REVISED EDITION. 



During the twenty-two years, since the first issue of this Harmony, the four 
Gospels have been studied as never before. Farrar, Geikie, Weiss, Edersheim, 
and others have written on the Life, Times, "Words and Works of our Lord ; 
Harmonies have been revised and new ones prepared ; Commentaries have been 
written and monographs published ; special research has been made in Bible 
lands and fresh discoveries have thrown light upon the Gospel narratives ; criti- 
cal study upon the original text has been systematically continued, and critical 
New Testaments in the Greek have been issued ; the Canterbury revision of the 
Bible, and the Improved Version of the Bible Union New Testament, have ap- 
peared. Besides all this, the Sunday-schools, in both the new and old worlds, 
have gone over the Gospels several times. Many special helps have been pre- 
pared, and the periodical press has teemed with expositions upon the lessons. 
In view of all of this activity and progress a new edition of this Harmony has 
been suggested. This sufficiently explains the appearance of this Bevised Edi- 
tion. 

While the general arrangement of the text remains substantially the same as 
in the first edition, certain changes have been made to facilitate study and get 
more closely into accord with the majority of recent harmonists. Thus the Call 
of the Four Disciples and The Miraculous Draught of Fishes, which formerly 
occupied separate sections, are brought together for comparison. Whether the 
latter is regarded as another account of the call, or a later confirmation of that 
call, it is evident that the disciples received but one caU to be the constant 
attendants of Jesus. So also, it is still held, as in the first edition, that the Ser- 
mon on the Mount and the Sermon on the Plain were delivered on different 
occasions, and they are arranged accordingly. But many have desired that the 
two might also be arranged together, which has been done in $ 51. The chrono- 
logical position of Matthew's Feast, and that of The Baising of Jairus' Daughter, 
is one of the perplexing questions among harmonists. But whether placed im- 
mediately after Matthew's call, or after the healing of the Demoniacs of Gerasa, 
a careful study has made it quite evident that they should go together. In the 
first edition of this work a slight preference was given to the former position, 
but after going over the whole subject repeatedly, the preference in this edition 
is given to the latter position. 

The translators of our Common Version appear often to have sought variety 
in the rendering of the same word, thus introducing needless difficulties into 
the first three Gospels, and interfering with their comparison, one with another. 
The more exact renderings of the Bevised Version remedy this, which, in addi- 

5 



PREFACE TO THE REVISED EDITION. 



tion to following a better Greek text, greatly assists in harmonizing the Gospels. 
A large number of these renderings have, therefore, been selected, and put as 
footnotes to the Scripture text. 

The Explanatory Notes have been revised. Some unimportant ones have been 
omitted ; others have been compressed and still others enlarged ; a few have 
been re-written. New matter has been added on certain living questions, and 
the whole brought up to the present state of harmonic study. Several features 
in the former edition, not essential to a Gospel Harmony, have been omitted. 
Thus this edition, though enlarged in some respects, is reduced in size. 

The sale of three thousand copies during the first year of the appearance of 
this work, the constant demand for it ever since, the many favorable notices it 
has received from Reviews and other periodicals of the religious and secular 
press, together with the recent desire for a new edition, led the author to believe 
that he did not mistake in its first issue, and that it still has a place to fill among 
Sunday-school teachers and Bible students in elucidating the life of our Lord. 

Hightstown, N. J., Sept., 1892. 



TABLE OF CONTENTS. 



Preface to the First Edition, . . . . . . . 3 

Preface to the Revised Edition, ...... 5 

Extract from Dr. Conant's Introduction, . ... . 7 

Synopsis of the Harmony, . 9 

Explanation of Footnotes, 13 

Note on Revised Readings, 13 

General Contents of the Notes, ........ 14 

Table for Finding any Passage in the Harmony, . . 18 

The Harmony, . 21 

The Fourfold Story, 223 

The Notes, 224 

Some Modern Harmonists, 298 

General Index of Subjects, 299 



FROM DR. CONANT'S INTRODUCTION. 



It is necessary that different and fitting agencies should be employed for 
representing the several aspects of the Wondrous Life, both in its outer and its 
inner manifestations. We are thus enabled to contemplate each by itself, till 
we have grown familiar with it. But it is also desirable to contemplate this 
wonderful life in its unity and completeness ; to view at once all its aspects com- 
bined, in their harmonious relations, as one perfected whole. Hence, from the 
early ages of the church, the practice has prevailed of combining the four 
Gospels in a harmony, so-called, arranging the several narratives and discourses 
in the order of time in which they may be supposed to have occurred. The 
objects of such a harmony are twofold: first, to make a complete narration of 
the events of the Saviour's life and his discourses, by combining all the four 
Gospels for this end ; and secondly, to show the consistency of the several nar- 
ratives with each other, by placing them side by side for more ready comparison, 
and by explaining apparent discrepancies. This greatly aids the common 
reader, who may have neither the leisure nor the means so to adjust these nar- 
ratives for himself, and to harmonize their varying and sometimes apparently 
conflicting statements. The author of the following work has had access to the 
best sources of information, while making his own careful and independent 
investigations. His plan embraces several new and peculiar features, which 
will be found particularly useful to students of the Gospels. 

To the young Christian, especially, the diligent study of the Gospels in har- 
mony may be recommended as the most profitable reading for his growth in 
self-knowledge, and his progress in piety. What is more necessary to our 
spiritual life, than to know him from whom that life proceeds? How can we 
better learn to know him than by the contemplation of himself, as he has 
shown himself in these records of his life and teachings ? What description 
can represent him better than he represents himself? 

The attentive and thoughtful reader of the narratives of the four evangelists 
will readily see the truth of the following suggestions : 

1. Their story is true, or they have separately, without art and without 
method, devised the disconnected portions of a complicated history, which, 
when brought together, are found to be parts of the same structure, -forming a 
completed and consistent whole. It is as if different architects had separately, 
and without concert, described different parts of a complicated edifice, so exact 
in their correspondence that, when combined, they are seen to harmonize in 
their minutest details, as parts of the same perfect whole. The only sufficient 

7 



8 FROM DR. CONANTS INTRODUCTION. 



solution is, that all beheld the same original, and described what they saw, 
each from his own point of view. 

2. Their story is true, or they have invented and described a more perfect 
character than ever before appeared in human history ; unique and original, a 
combination of elements never before imagined, and the only perfect ideal of 
intellectual and moral greatness. It is especially to be observed that in all 
these unstudied and immethodical accounts the unity and identity of this com- 
plex character are everywhere preserved. Not once, even in the most casual 
and fragmentary allusion, is the harmony and consistency of this delineation 
disturbed. This perfect identity in all their delineations of a character so 
unlike any other in its conception, so various in its elements and in their modes 
of manifestation, can be accounted for on no other ground than that all copied 
from the same living model. 

3. If their testimony is not to be credited, and their story is " a cunningly 
devised fable," then it follows, that a few unlettered peasants of Galilee devised 
a system of religious philosophy and morals that has overthrown all the boasted 
fabrics of human reason, putting to shame its profoundest speculations, and 
have become the leaders in human civilization, the acknowledged teachers and 
guides of the most enlightened nations. Imposture was never crowned with 
such a victory in a fair field and an open conflict with truth. 

T. J . CONANT. 
Brooklyn, N. Y., January, 1870. 



THE FIRST HARMONY. 



Tatian, an Assyrian, a disciple of Justin Martyr, may be regarded as the father 
of Gospel harmony. As early as A. D. 170, and probably earlier, he compiled a 
work from the four Gospels, and called it a " Diatessaron ; or, The„ Gospel 
According to Four." It is not unlikely that Justin Martyr suggested the idea 
to him. A commentary was written on this work by Ephrsem Syrus, who 
flourished about A. D. 360. Theodoret, about the middle of the fifth century, 
says that Tatian " composed the Gospel which is called ' Diatessaron,' cutting out 
the genealogies and such other passages as show the Lord to have been born of 
the seed of David according to the flesh." Theodoret found over two hundred 
such copies, which he destroyed because of these omissions. 

Until recently, Tatian's harmony was supposed to be lost. Its existence, how- 
ever, is now ascertained. Two copies of the Syriac work of Ephrsem Syrus are in 
the Armenian Convent at Venice. A translation in Latin was made in 1841, but 
not published until 1876. There are also two Arabic manuscripts of a transla- 
tion of a Gospel Harmony at Rome, one in the Vatican library, the other in the 
Borgian Museum. From these Ciasca edited and published at Rome, in 1888, a 
Latin translation. This agrees so perfectly with the work on which Ephrsem 
Syrus commented, that it appears certain that the long lost " Diatessaron " of 
Tatian has been recovered. 



SYNOPSIS OF THE HARMONY. 



ANALYTICAL SUMMARY OF THE CONTENTS OF THE 
FOUR GOSPELS. 



I. Events Connected with the Birth and Childhood of Jesus. 

A period of about thirteen and a half years, from b. c. 6 to a. d. 8. 



PASS 

?1 


SEC. 
1 

2 

3 
4 
5 
6 


SUBJECT. 


HATT. 


MARK. 


LUKI. 

1:1-4 


JOHJt. 


?1 








1 : 1-14 


?9 




1 : 1-17 




3:23-38 
1:5-25 
1 : 26-38 
1 : 39-56 
1 : 57-80 




?S 








?1 










?5 










as 


7 

s 

10 

n 

12 


The Birth of John the Baptist 








?6 




1 : 18-23 
1 : 24, 25 






27 


Birth of Jesus 

The Visit of the Shepherds 




2: 1-7 
2 : 8-20 
2:21 
2:22-38 
2 :39 




27 






?8 










28 


Presentation in the Temole 


2:' 1-12"" 
2 : 13-15 
2: 16-18 
2 : 19-23 






29 


13 TemDorarv Return to Nazareth.. 




29 
30 


14 
15 

16 


Again at Bethlehem ; Visit of the Magi 
Flight into Egypt 




30 


Herod's Massacre of the Children 








30 


17 Return and Residence at Nazareth 




2: 40 
2 : 41-52 




31 


18 


Childhood of Jesus .... 







II. Announcement and Introduction of Christ's Public Ministry. 

About one year, from the Spring of a. d. 26 to that of A. D. 27. 



37 



19 The Ministry of John the Baptist- 

20 The Baptism of Jesus 


3 : 1-12 
3 : 13-17 
4 : 1-11 


1 :l-8 
1 : 9-11 
1 : 12, 13 


3 : 1-18 

3 : 21-23 

4 : 1-13 


21 The Temptation 


22 Testimony of John to Jesus 


23 ; Jesus gains Disciples; returns to Gali- 
| lee 








24;The Marriage at Cana 








25j Visits Capernaum 









1 : 15-34 

1 : 35-51 

2 : 1-11 
12:12 



III. 



From the First Passover of Christ's Public Ministry until 
the Second. 

One year, from April, a. d. 27, to April, a. d. 28. 



39 


2S 


39 


27 


40 


28 


41 


29 


41 


30 


41 


31 



At the Passover ; the Traders expelled. 








2 • 13-25 


Visit of Nicodemus 








3 • 1 21 


Jesus remains in Judea '. 








3 • 22 24 


Further TesLimony of John the Baptist. 








3 • 25-36 








3 : 19, 20 
4:14 




Jesus departs for Galilee 


4:12 


1:14 


4:1-4 



10 



SYNOPSIS OF THE HARMONY. 



SUBJECT. 



32 Discourses with the Woman of Sychar. 

33; Teaches publicly in Galilee, 

34 



Heals a Nobleman's Son. 

Rejected at Nazareth , 

Makes Capernaum his Residence 

Four called as Constant Attendants...., 
A Demoniac healed in the Synagogue.., 

Heals Peter's Wife's Mother 

First Preaching Tour Throughout Gali- 
lee 

The Miraculous Draught of Fishes 

Sermon on the Mount 

A Leper Healed 

Heals a Paralytic , 

The Call of Matthew 



4:17 



13 

13-16 

18-22 



4 : 23-25 



1-7: 
1-4 

2-8 






1 : 16-20 
1 : 21-28 
1 : 29-34 

1 : 35-39 



1 : 40-45 

2 : 1-12 
2 : 13, 14 



4 : 14, 15 



4 : 16-30 
4:31 



4 : 31-37 
4 : 38-41 



42-44 
1-11 



5 : 12-16 
5 : 17-26 
5 : 27, 28 



4:5-42 
4:43-46 
4 : 46-54 



IV. From the Second Passover until the Third. 



From April, a. d. 28, to April, a. 

46 At the Passover ; Heals the Impotent 

Man 

47 Plucking the Ears of Grain 

48 Healing the Withered Hand 

49jWithdraws to the Sea of Galilee 

SOJThe Twelve Apostles Chosen 

51 The Sermon in the Plain 

52 Healing of the Centurion's Servant 

53 1 Raises a Widow's Son at Nain 

54 J John's Message to Jesu 



D.29. 



Upbraiding the Cities of Galilee 

Anointed by a Penitent Woman 

Second Circuit of Galilee 

A Blind and Dumb Demoniac Healed... 

A Sign Demanded of Jesus 

Christ's Mother and Brethren 

Parable of the Sower 

Other Parables Spoken to the Multitude 

Wheat and Tares explained ; and other 
Parables to the Disciples 

The Tempest stilled 

The Two Demoniacs of Gadara 

Matthew's Feast 

Discourse on Fasting 

Jairus' Daughter: the Bloody Issue 

Healing of the Blind and Dumb 

Second Rejection at Nazareth 

Third Circuit of Galilee 

The Twelve endowed and sent forth 

They go forth ; Third Tour continued- 
Herod's Opinion of Jesus ; John's Be- 
heading 

Return of the Twelve 

Feeding of the Five Thousand 

77|Jesus Walks on the Sea 

78lDiscourse at Capernaum , 



12 : 1-8 
12 : 9-14 

12 : 15-21 



:5-13 



2-19 
20-30 



22-37 

38-45 

46-50 

1-23 

24-35 



36-53 
8:18,23-27 

8 : 28-9 : 1 

9 : 10-13 
9 : 14-17 
9 : 18-26 
9 : 27-34 

13 : 54-58 

9 : 35-38 

10 : 1-42 

11 :1 

14 : 1-12 



13-21 
22-36 



23-28 
1-6 
7-12 
13-19 



3 : 19-30 



3 : 31-35 

4 : 1-25 
4 : 26-84 



35-41 
1-21 
15-17 
: 18-22 



5 : 22-43 



7-11 
12,13 

14-29 
30,31 
32-44 
45-56 



6: 1-5 
6 : 6-11 



12-16 

17-49 

1-10 

11-17 

18-35 



36-50 
1-3 



19-21 

4-18 



8 : 22-25 
8 : 26-40 
5 : 29-32 
5 : 33-39 
8: 41-56 



9: 1-5 
9:6 

9:7-9 
9: 10 
9 : 10-17 



5:1-47 



1-14 
15-21 
22-71 



From the Third Passover until the Ensuing Feast of Taber- 
nacles. 



Six months, from April to October, A. d. 29 

Jesus continues in Galilee 

Traditions of the Elders 15 : 1-20 

The Canaanitish Woman 15 : 21-28 

Deaf and Dumb Man, etc., healed 15 : 29-31 

Feeds the Four Thousand 15 : 32-39 



7 : 1-23 
7 : 24-30 
7 : 31-37 
8:1-9 



7:1 



SYNOPSIS OF THE HARMONY. 



11 



AGE 


SEC. 


105 


84 


106 


85 


107 


86 


107 


87 


108 


88 


log 


89 


in 


90 


113 


91 


113 


92 


114 


93 


115 


94 


116 


95 


117 


96 


117 


97 


117 


95 



A sign again demanded , 

The Leaven of the Pharisees 

Blind Man healed 

Visit to the region of Csesarea Philippi 

Jesus foretells his Death 

The Transfiguration , 

Healing the Dumb Demoniac 

Jesus again foretells his Death 

The Sacred Tribute 

Contention among the Disciples 

Dealing with an Offended Brother 

On Forgiveness 

Still continues in Galilee 

Going to the Feast of Tabernacles 

Concerning following Jesus , 



15:39-16:5 
16 : 4-12 



16 : 13-20 

16 : 21-28 

17 : 1-13 
17 : 14-21 
17 : 22,923 

17 : 24-27 

18 : 1-14 
18 : 15-20 
18 : 21-35 



8:19-22 



8 : 10-12 
8 : 13-21 
8 : 22-26 
8 : 27-30 

8 : 31-9 : 1 
9:2-13 

9 : 14-29 
9 : 30-32 
9:33 
9:33-50 



9 : 18-21 
9 : 22-27 
9 : 28-36 
9 : 37-43 
9 : 43-45 



9 : 46-50 



9 : 51-56 
9 : 57-62 



2-9 
10 



VI. 



Fkom the Feast of Tabernacles until Christ's Arrival at 
Bethany, Six Days before the Fourth Passover. 



Six Months, less six days. 



1191 99 [Jesus at the Feast ; teaches publicly.... 

121 100 The Woman taken in Adultery 

121|101|Further Public Teaching 

1231102 Seventy instructed and'sent forth 

124:103 Return of the Seventy 

124 104 Reply to a Lawyer ; Good Samaritan ... 

125 105 Jesus at the House of Martha and Mary. 

125 106 How to pray 

126 107 Heals a Dumb Demoniac 

127 108 Jesus Dines with a Pharisee 

128 109 On Hypocrisy, Worldliness, etc 

131 110 Slaughter of Certain Galileans 

131 llll A Blind Man Healed on the Sabbath ... 
133 U2 The Good Shepherd 

133 113 Jesus at the Feast of Dedication—.. 

134 114 Retires beyond Jordan .- 

134 115 Heals an Infirm Woman on the Sabbath 

135 116 Journeying and Teaching; warned 

against Herod .. 

136JH7 Jesus hears of Lazarus' Sickness 

136 118 pines with a Chief Pharisee 

137 119JRequirements of Discipleship 

138 120 Lost Sheep, Lost Silver, Prodigal Son... 

139 121 Parable of the Unjust Judge 

140 122The Rich Man and Lazarus 

141)123, Teaches Forbearance. Faith, etc 

141 124 Goes to Bethany and Raises Lazarus ... 

143 125 Retires toEphraim 

143 126 Passes through Samaria and Galilee 

143 ; 127 j On the Coming of the Kingdom of God. 

144;l28iThe Importunate Widow, etc 

145 129 Finally leaves Galilee; on Divorce 

146 1 130 1 Blesses Little Children 

147|13l|The Rich Young Ruler 

149 132 Laborers in the Vineyard 

150J133 Third Time foretells his Death 

151 134 The Ambitious Request of James and 

John 

1521135 Healing Two Blind Men near Jericho 

153 136Zaccheus ; the Ten Pounds 

154 

154 



137;Jesus sought at Jerusalem 

138! Arrives at Bethany Six Days before the 
I Passover 



19 : 1-12 
19 : 13-15 

19 : 16-30 

20 : 1-16 
20 : 17-19 

20 : 20-28 
20 : 29-34 



10 : 1-12 
10 : 13-16 
10 : 17-31 



10 : 35-45 
10 : 46-52 



10 : 1-16 
10 : 17-24 
10 : 25-37 

10 : 38-42 

11 : 1-13 
1i : 14-36 

12 : 37-54 

12 : 1-59 

13 : 1-9 



13 : 10-21 
13 : 22-35 



1-24 

25-35 

1-32 

1-13 

14-31 



17 : 1-10 



17 : 11-19 

17 : 20-37 

18 : 1-14 



18 : 15-17 
18 : 18-30 



18 : 31-34 



18 : 35-43 

19 : 1-28 



19:28 



7 : 11-8 : 1 

8 : 2-11 
8 : 12-59 



9:L41 
10 : 1-21 
10 : 22-39 

10 : 40-42 



11:7^6 
11 : 47-54 



11 : 55-57 
12:1.9-11 



12 



SYNOPSIS OF THE HARMONY. 



VII. The Last Passover Week. 
Seven days, April 2 to April 8, A. d. 30. 



PAGE 

155 



157 

158 



159 

160 



160 144 
16lil45 

163 j 146 

164 147 

165 148 
166! 149 
167; 150 
168H51 
170 152 



170 

171 
176 

177 
178 

179 

180 

181 

182 
183 

184 
185 



187 
188 
189 
191 

191 

193 

195 

195 



199 
199 

200 
201 
202 
201 
205 
200 
203 
210 
212 



Public Entry 



Peter thrice denies Christ 

Jesus before Caiaphas 

The final Formal Examination 

Jesus led to Pilate 

Remorse and Suicide of Judas (Acts 1 : 

18, 19) 

Jesus before Pilate 

Jesus before Herod 

Again before Pilate ; Barabbas 

Scourged and delivered to be crucified.. 

Led away to be crucified 

The Crucifixion 

Phenomena attending his Death 

The Burial 

The Seventh Day of the Week. Sepulchre 

sealed and guarded 



1-11 
17 



20-22 

23-32 

33-46 

1-14 

15-22 

23-33 

34-40 

41-46 

1-39 



First Day of the Week. 

into Jerusalem , 

Certain Greeks desire to see Jesus. 
Second Day of the Week. The Barren 

Fig tree 21 : 18,19 

The Temple Cleansed 21 : 12-16 

Third Day of the Week. Withered Fig 

tree , 

In the Temple; the Two Sons 

The Wicked Husbandmen 

Marriage of the King's Son.... 

Tribute to Caesar. 

Concerning the Resurrection. 

The Great Commandment , 

Christ the Son of David 

Last Discourse to the Jews .... 

The Widow's Mite 

Reflections on the Unbelief of the Jews 
Discourse on the Mount of Olives 

The Ten Virgins ; the Talents 

Graphic Scene of the Judgment... 
Fourth Day of the Week. The Rulers 

conspire 

The Supper and Anointing at Bethany 
Fvfth Day of the Week. Preparation for 

the Passover 

Sixth Day of the Week. The Passover ; ") 

Contention of the Twelve j" 

Washing the Disciples' Feet .... 

The Traitor pointed out; Judas with- 
draws ... 

Jesus foretells the Fall of Peter 

Institutes the Lord's Supper (1 Cor. 11 : 

23-26) 

Valedictory Discourse 

" Continued 

" " Concluded 

Christ's Intercessory Prayer 

Again foretells the Fall of Peter 

The Agony in Gethsemane 

Betrayal and Apprehension 

Jesus before Annas 



26 



1-51 
1-30 
31-46 

1-5 
6-16 

17-19 
20 



21-25 
26-29 



30-35 
36-46 
47-56 



26:58,69-75 

26:57,59-68 
27: 1 
27:2 

27 : 3-10 
27 : 11-14 



15-26 
26-30 



27 : 35-44 
27 : 45-56 
27 : 57-61 

27 : 62-66 



11 : 1-11 
11: 11 

11 : 12-14 
1:15-19 

11 : 20-26 

11 : 27-33 

12 : 1-12 



12 : 13-17 
12 : 18-27 
12 : 28-34 
12 : 35-37 
12 : 38-40 
12 : 41-44 



13 : 1-37 



14 : 1, 2 
14 : 3-11 



14 : 12-16 
14:17 



14 : 18-21 



14 : 22-25 



14 : 26-31 
14 : 32-42 
14 : 4:3-52 



14:54,66-72 

14:53,55-65 
15: 1 
15: 1 



15:2-5 



15 : 6-15 
15 : 16-19 
15 : 20-23 
24-32 
15 : 33-41 
15 : 42^7 



: 29-44 



19:4548; 
21:37,38 



12 : 12-19 
12 : 20-36 



20 : 1-8 
20 : 9-19 



20 : 20-26 
20 : 27-40 



20 : 41-44 
20 : 45-47 
21: 1-4 



21 : 5-36 



22:!1,2 
22 : 3-6 

2 : 7-13 

22:14-18 
24-30 



22 : 21-23 
22 : 31-38 

22: 19,20 



22:89 
22 : 40-46 
22 : 47-53 



22:54-62 

22:54,63-65 
22 : 66-71 
23:1 



23 : 2-5 

23 : 6-12 
13-25 

23:25 

23 : 26-33 
33-43 
44_49 

23 : 50-56 



12 : 37-50 



12 : 2-8 



13 : 1-20 



13 : 21-30 
13 : 31-38 



1-31 
1-27 
1-33 
1-26 

1 



14 

15 

16 

17 

18: 

18: 1 

18 : 2-11 

/ 18:12-14, 

1 19-23 

j" 18:15-18, 

t 25-27 

18:24 

18 'i 28 



18 : 28-38 



18 : 39-40 

19 : 1-16 
19: 16,17 
19 : 18-27 
19 : 28-30 
19 : 31-42 



SYNOPSIS OF THE HARMONY 



13 



VIII. 



From Christ's Eesuerectiox until his Ascknsion. 

Forty days, April to May, a. d. 30. 



213 167 The First Day of the Week. The Resur- 

! reetion - ; .—. 

213 188 Women visit the Sepulchre _ 28 : 1 

Vision of Angels 2S : 5-8 

215 190 Peter and John at the Sepulchre 

215 191 Jesus appears to Marv Magdalene I 

216 192 Meets the Other Women 2S : 9,10 

216 193 Report of the Women 

216 194 Report of the Watch 28 : 11-15 

217 195 Appears to Two Disciples and to Peter 

■ (1 Cor. 15:5; ' 16:12,13 

21S 196 Evening at the Close of the First Day of 
the Week. Appears to Ten Apostles 
i (1 Cor. 15 : 5J 16 : 14 

219 197 Evening at the C'ose of the First Day of 

j the Bad Week. Appears to Eleven; 

I Apostles 

220 19S Appears to Seven Apostles 28 : 16 I 

221 199 Appears to above Five Hundred (1 Cor. 

! 15 : 6) - 2S : 16-20 16 : 15-18 

221 200 He is seen of James ; then of all the 

Apostles (1 Cor. 15 : 7; Acts 1 : 3-fi 

222 201 The Ascension (Acts 1 : 9-12) 



1-4 24:1.2 
5-S 24 : 3-8 

24: 12 

9 



16:10,11 24:9-11 



24 : i:3-3o 



"-- ... John's Conclusion of his GospeL 



20:1,2 



20 : 3-10 

20 : 11-17 



20: IS 



24:36-49 20: 19-25 



20 : 26-29 

21 : 1-23 



16 : 19, 20 24 : 50-53 



f 20:30. 31; 
\ 20 : 24,25 



EXPLANATION OF THE FOOTNOTES. 
The letters indicate the words in the text corrected ; the figures, the verses of the text. 
The readings are renderings from the Revised Version of 1881. Or introduces a marginal 
reading; Am. the preference of the American Company of Revisers. Text indicates the 
marginal reading as agreeing with the Common Version. 



NOTE OX REVISED READINGS. 



Many of the renderings preferred by the American Committee could not be 
easily given at the bottom of the pages. It would be well, in reading the 
Scripture text, to remember and mentally supply the following : 

For " Holy Ghost " adopt uniformly the rendering " Holy Spirit." 

At the word " worship" in Matt. 2 : 2, etc , that the " Greek word denotes an act of rever- 
ence, whether paid to man (see Matt. 18 : 26) or to God (see Matt. 4 : 1 

Put "through " in place of " by " when it relates to prophecy, viz., in Matt. 2 : 5, 17, 23 ; 3 : 
3 ; 4 : 14 ; S : 17 : 12 : 17 ; 13 : 35 ; 21 : 4 : 24 : 15 ; 27 : 9 : Luke IS : 31. 

Substitute modern forms of speech for the following archaisms, viz. : " who " or " that " for 
" which " when used of persons ; " are " for " be " in the present indicative ; " knew " for 
" wist " ; " drag " or " drag away " for " hale." 

Substitute for " devil," " devils." the word " demon," " demons," wherever the reference is 
not to Satan, but to an inferior order of evil spirits : and for " possessed with a devil " 
or " devils," substitute either " demoniac" or " possessed with a demon." or a demons." 

For ■ tempt," li temptation," substitute " try " or " make trial of," " trial," wherever entice- 
ment to what is wrong is not evidently spoken of; viz., in the following instances : Matt. 
4:7; 16:1; 19:3; 22: IS, 35; Mark" S : 11; 10:2; 12 : 15 ; Luke 4 : 12: 10: 25; 11 : 16 j 
22 : 2S ; John 8 : 6. 
2 



GENERAL CONTENTS OF THE NOTES. 



INTRODUCTION. 

PAGE 

The Object of a Gospel Harmony , 224 

The four Gospels — Their Eesemblance and Diversity 224 

Their relative importance in constructing a Chronological Harmony. .. 224, 225 

Arrangement of Matt. 5 : 1 ; 13 : 58 225 

Rules for constructing a Harmony 227 228 

PART I. 

SECT. 

1. Luke's Preface 229 

3. The Genealogies. Omission of Names in Matthew's .......!.'.*" .' 229 

Division of Matthew's Table into three Parts 229 

The Differences in the two Tables accounted for 229 

4. The Time of the Announcement to Zacharias 231 

9. The Time of our Saviour's Birth 231 

10. The Vision of the Shepherds 234 

12. Presentation, when ? 235 

13. Reasons for supposing a temporary Return to Nazareth 235 

14. When the Magi came ? The Star, what ? 235 

16. Herod's Massacre ; " the two years old and under " 236 

17. Time of Herod's Death. Sojourn in Egypt 236 

18. Jesus in the Temple with the Doctors. When ? 236 

PART II. 

The length of our Lord's Ministry 237 

19. Position of Mark 1:1. Time of John's beginning his Ministry 237 

20. Time of our Saviour's Baptism 238 

21. Time and Order of the Temptations 238 

22. Time and Place of John's Testimony 238 

23. The Journey of Jesus to Galilee 238 

24. When the Miracle at Cana was performed. Cana 238 

25. Capernaum 238 

PART III. 

26. The first Passover of Christ's public Ministry 239 

The Expelling of the Traders from the Temple 239 

27. When Nicodemus came to Jesus 239 

28. Concerning the Early Judean Ministry of Jesus 239 

29. ^Enon. When was John there ? 240 

31, 32. Time of our Saviour's Journey through Samaria. Sychar 240, 241 

35. Time of Christ's first Rejection at Nazareth ; . . . 241 

37, 41. The Call of the four Disciples. Draught of Fishes 241 

29. Position of the Healing of Peter's Mother-in-Law in Matthew 241 

30. First Preaching Tour throughout Galilee, when ? 241 

42. Sermon on the Mount 241 

Reasons for its Position, and for distinguishing it from that in 
Luke 6 : 20 ff. Time and Place of the Discourse 242 

43. Time of healing the Leper 242 

45. Matthew called Levi 242 

14 



GENERAL CONTENTS OF THE NOTES. 15 

PART IV. 

SECT. PAGE 

46. The Feast mentioned in John 5 : 1. Difficulty of the Question 243 

Different Views. Not the Purim nor Pentecost 243 

Reasons for regarding the Feast as a Passover 245 

Time of that Passover 246 

47. Time of Barley Harvest in Palestine. Plucking the Grain 246 

The second Sabbath after the first. Luke 6:1 246 

50. The first organized Movement of the Pharisees to destroy Jesus 247 

50. Selection of the Apostles. Distinguished from Matthew 10 : 1-4 247 

51. Sermon on the Plain and on the Mount 247 

52. Difficulties in the Healing of the Centurion's Servant 247 

54. Time and Position of John's Message to Jesus 247 

56. The Anointing of the Penitent Woman 248 

57. Time of Christ's second Circuit of Galilee 248 

58. The blind and dumb Demoniac 248 

59. " Three Days and three Nights " 248 

61. Position and Order of the Section 248 

61. Teaching by the Seaside. Parables by the Seaside 248 

64. Position of the Section 249 

65. The Position of healing the two Demoniacs of Gerasa 249 

Probably at Gersa. Difficulties explained 249 

66. Where to place Matthew's Feast and Discourse on Fasting 249 

67. Reason for placing the Raising of Jairus' Daughter here 249 

70. The second Rejection of Jesus at Nazareth. Its Position 250 

71. Third Preaching Tour throughout Galilee. Time and Position 250 

72. The Endowment of and sending forth of the Twelve 251 

The four Apostolic Catalogues compared 251 

73. Time of the Apostolic Mission 251 

74. Matthew's Account of John's Beheading. Time of 252 

75. Time of the Apostles' Return from their Mission 252 

76. Time of feeding the Five Thousand. The Four coincide 252 

77. Bethsaida of Galilee. Two Bethsaidas 252 

78. Time of the Discourse in the Synagogue at Capernaum 252 

PART V. 

79. Time of the Third Passover 253 

81. Departure of Jesus from the Jurisdiction of Herod ; Time of 253 

82. Decapolis 253 

83. Time of healing the Four Thousand 254 

86. Bethsaida Julias 254 

88. Caesarea Philippi. Time of Christ's Visit there 254 

89. Time and Place of the Transfiguration 254 

91. Time and Place of the Incidents of this Section 255 

92. The Tribute Money. Time of its Collection 255 

96. Time and Place of the Mission of the Seventy 255 

97. The Journey to the Feast of Tabernacles 255 

Objection to the View founded on Luke 9 : 51 255 

98. Reason for the Position of this Section 256 

Comparison of the first three Evangelists on Part V 256 

PART VI. 

NOTE ON PART VI. 

Difficulties connected with this Period 257 

Comparison of the Four Evangelists 257 

Departure from Galilee mentioned in Luke 9 : 51 257 

Where to place the Journey through Samaria and Galilee, Luke 17 : 11 257 



16 GENERAL CONTENTS OF THE NOTES. 

SECT. PAGE 

Its Location in the Gospel of John 258 

The Position of Jesus' Visit at the House of Mary and Martha 258 

The Arrangement specified. Luke's Order chronological 258 

The Arrangement natural and reasonable 259 

Objections of Eobinson and others answered 259 

99. Time of the Feast of Tabernacles. Christ's Coming to the Feast 260 

100. The Woman taken in Adultery. Genuineness 260 

101. Position of the Section 260 

102. Time and Place of sending forth the Seventy 260 

105. The " Certain village," Luke 10 : 38 261 

107. The Dumb Demoniac not the same as that in Matthew 12 : 22 262 

108. Time, Order, and Position of the Section 263 

109. The Discourse (Luke 12) not a Repetition of other Discourses 263 

110. Order and Place of the Events of the Section 263 

111. 112. Time of healing the Blind Man on the Sabbath 263 

113. Feast of Dedication ; Time, etc. Jesus in Judea 264 

114. Time of Christ's Going to Bethany beyond Jordan 264 

115. Time and Place of healing the Infirm Woman ; , 264 

116. Time and Place of Christ's Journeying, Luke 13 : 22 264 

Christ's Reply to Herod. Lamentations over Jerusalem 265 

117. Doubtful Position of this Section 265 

118. A Man with Dropsy healed on the Sabbath 265 

120. Where the Prodigal Son was probably spoken 265 

122. Probable Place of the Rich Man and Lazarus 265 

124. Position and Time of the Raising of Lazarus 266 

125. Time of Christ's Retirement in Ephraim 266 

126. Journey from Ephraim through Samaria and Galilee. When ? 266 

127. Probable Place of these Discourses 267 

129. The Time of the final Departure from Galilee 267 

130. Importance of this Section 268 

134. Apparent Discrepancy in the Request of James and John 268 

135. Apparent Discrepancies in the Accounts of the Healing of the two 

blind Men at Jericho 268 

136. Chronological Position of our Lord's Visit to Zaccheus. 269 

137. Time of Christ's Arrival at Bethany 269 

PART VII. 

NOTE ON PART VII. 

The most probable Arrangement of the Passion Week. 270 

139. Time of Christ's triumphal Entry into Jerusalem 271 

140. Visit of the Greek Proselytes. Why ? When ? 271 

141. Time of cursing the Barren Fig Tree 272 

142. Time of expelling the Traders from the Temple. 272 

143. The withered Fig Tree. Position of the thirteen following Sections. . 272 

144. The Deputation of the Sanhedrin 272 

151. Time and Position of Christ's last public Discourse to the Jews 272 

152. The Widow's Mite ; when given and where 272 

154. Discourse on the Destruction of Jerusalem 273 

157. Time of the Ruler's Conspiracy against Jesus 273 

158. Time of Supper and Anointing at Bethany 274 

159. " The first Day of unleavened Bread." What ? When ? 274 

Seeming Difference between John and the other Evangelists 275 

Was Jesus crucified on the 14th or 15th of the Month Nisan ? 275 

Reasons for regarding it on the 15th 275, 276 

Crucifixion not on Thursday 278, 279 

160. Time and Cause of the Contention of the Twelve 279 

A real Paschal Supper. Luke's Account 279 



GENERAL CONTENTS OF THE NOTES. 17 

SECT. PAGE 

161. Time of washing the Disciples Feet, John 13 : 1, 2 280 

162. Time of pointing out the Traitor. Judas withdraws before the Lord's 

Supper 280 

163. Time of Christ's first Prediction of Peter's Fall 280 

164. Institution of the Lord's Supper ; its place in the Narrative. 280 

165-168. Position and Order of Christ's valedictory Discourse 281 

169. Our Lord's second Prediction of Peter's Fall 281 

170. The Agony in Gethsemane. Differences harmonized 281 

172. Jesus first examined before Annas 282 

173. Time of Peter's three Denials. Residence of Annas and Caiaphas 282 

174. Preliminary Examination before Caiaphas 283 

The Accounts of the Evangelists compared 283 

175. Morning Session of the Sanhedrin 283 

176. Time of leading Jesus away to Pilate 283 

177. Time of the Remorse of Judas. Matthew's Account, and Luke's (Acts) 284 

179. The Enmity between Herod and Pilate 284 

180. Differences in respect to Pilate's Proposal concerning Barabbas 284 

181. The " scarlet " and " purple " Robe 284 

" The Preparation of the Passover," John 19 : 14 284 

Mark's " third Hour " and John's " sixth Hour" 284 

Probability of John's adopting the Roman Mode of Reckoning the 
Day from Midnight'to Midnight 285, 286 

182. Jesus led to Crucifixion. Golgotha 2S6 

183. The Different Forms of the Title on the Cross. The seven Scoffs 286 

184. The seven Sayings of Jesus on the Cross 286 

Discrepancies in regard to the two Malefactors. Clopas 286 

185. " That Sabbath Day was a high Day " 287 

The Jews' Care respecting Burial 287 

186. Time of requesting and placing the Guard 287 

PART VIII. 

NOTE ON PART VIII. 

Difficulties in harmonizing this Portion of Gospel History 288 

The most probable Order 289 

Table showing the probable Time of Christ's first two Manifestations. . 289 
His ten Appearances in their probable Order 289, 290 

187. Time of Christ's Resurrection. Whether the Soldiers saw Jesus 290 

188. The Women, whether in one or two Companies 291 

Time of Mary Magdalene's Return 291 

189. The Vision of the Angels 292 

190. Peter and John at the Sepulchre. What John believed 292 

191. Jesus appears first to Mary Magdalene. " Touch me not." John 20 : 17 293 

192. Christ's Appearance to the other Women 294 

193. Report of the Women 294 

194. Report of the Watch 316, 294 

195. Christ's Appearance to the two Disciples on the way to Emmaus 294 

Mark's Account and Luke's harmonized 295 

196. Time of Christ's first Appearance to the Apostles 295 

Probable Position of Mark 16 : 15-18 295 

197. Christ's second Appearance to the Apostles 296 

198. Time and Place of the third Appearance to the Apostles 296 

199. Appearance on a Mountain in Galilee 296 

200. Appearance to James and afterward to all the Apostles 296 

201. Christ's Ascension. Judge Parker's testimony 297 

202. John's Conclusion 297 

Difficulties in harmonizing the Gospels not greater than would be 
expected 297 



TABLE 



FOR FINDING ANY PASSAGE IN THE HARMONY. 



MATTHEW. 



Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page 


Chap. 


Verse. 


Sect. 


Page. 


1 


1-17 


3 


22 


12 


15-21 


49 


61 


22 


1-14 


146 


163 


1 


18-23 


8 


26 


12 


22-37 


58 


73 


22 


15-22 


147 


164 


1 


24,25 


9 


27 


12 


38-45 


59 


74 


22 


23-33 


148 


ir.5 


1 


25 


11 


28 


12 


46-50 


60 


75 


22 


34-40 


149 


166 


2 


1-12 


14 


29 


13 


1-23 


61 


75 


22 


41-46 


150 


167 


2 


13-15 


15 


30 


13 


24-35 


62 


78 


23 


1-39 


151 


168 


2 


16-18 


16 


30 


13 


36-53 


63 


80 


24 


1-51 


154 


171 


2 


19-23 


17 


30 


13 


54-58 


70 


88 


25 


1-30 


155 


176 


3 


1-12 


19 


32 


11 


1-12 


74 


92 


25 


31-46 


156 


177 


3 


13-17 


20 


34 


14 


13-21 


76 


94 


26 


1-5 


157 


178 


4 


1-11 


21 


35 


14 


22-36 


77 


97 


26 


6-16 


158 


179 


4 


12 


31 


41 


15 


1-20 


80 


101 


26 


17-19 


159 


180 


4 


13 


35 


44 


15 


21-28 


81 


103 


26 


20 


160 


181 


4 


13-16 


36 


45 


15 


29-31 


82 


104 


26 


21-25 


162 


183 


4 


17 


33 


43 


15 


32-39 


83 


104 


26 


26-29 


164 


185 


4 


18-22 


37 


45 


15 


39 


84 


105 


25 


30-35 


169 


191 


4 


28-25 


40 


48 


16 


1-4 


84 


105 


26 


36-46 


170 


191 


5 


1-18 


42 


49 


16 


4-12 


85 


106 


26 


47-56 


171 


193 


6 


1-34 


42 


50 


16 


13-20 


87 


107 


26 


57 


174 


197 


7 


1-29 


42 


52 


16 


21-28 


88 


108 


26 


58 


173 


195 


8 


1-1 


43 


53 


17 


1-13 


89 


109 


26 


59-68 


174 


197 


8 


5-13 


52 


68 


17 


14-21 


90 


111 


26 


69-75 


173 


195 


8 


14-17 


39 


47 


17 


22, 23 


91 


113 


27 


1 


175 


199 


8 


18 


64 


80 


17 


24-27 


92 


113 


27 


2 


176 


199 


8 


19-22 


98 


117 


18 


1-14 


93 


114 


27 


3-10 


177 


199 


8 


23-27 


64 


80 


18 


15-20 


94 


115 


27 


11-14 


178 


200 


8 


28-34 


65 


81 


18 


21-35 


95 


116 


27 


15-26 


180 


202 


9 


1 


65 


81 


19 


1-12 


129 


145 


27 


26-30 


181 


204 


9 


2-8 


44 


54 


19 


13-15 


130 


146 


27 


31-34 


182 


205 


9 


9 


45 


55 


19 


16-30 


131 


147 


27 


35-44 


183 


206 


9 


10-13 


66 


84 


20 


1-16 


132 


149 


27 


45-56 


184 


208 


9 


14-17 


67 


85 


20 


17-19 


133 


150 


27 


57-61 


185 


210 


9 


18-26 


68 


86 


20 


20-28 


134 


151 


27 


62-66 


186 


212 


9 


27-34 


69 


88 


20 


29-34 


135 


152 


28 


1 


188 


213 


9 


35-38 


71 


89 


21 


1-11 


139 


155 


28 


2-4 


187 


213 


10 


1-42 


72 


89 


21 


12-16 


142 


159 


28 


5-8 


189 


214 


11 


1 


73 


92 


21 


17 


140 


157 


28 


9,10 


192 


216 


11 


2-19 


54 


69 


21 


18,19 


14* 


158 


28 


11-15 


194 


216 


11 


20-30 


55 


71 


21 


20-22 


143 


160 


28 


16 


198 


220 


12 


1-8 


47 


59 


21 


23-32 


144 


160 


28 


16-20 


199 


221 


12 


9-14 


48 


60 


21 


33-46 


145 


161 











18 



TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. 19 



MARK. 



Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 




1-8 


19 


32 


7 


1-23 


80 


101 


12 


41-44 


152 


170 




9-11 


20 


34 


7 


24-30 


81 


103 


13 


1-37 


154 


171 




12-13 


21 


o5 


7 


31-37 


82 


104 


14 


1,2 


157 


178 




14 


31 


41 


8 


1-9 


83 


104 


14 


3-11 


158 


179 




14,15 


33 


43 


8 


10-12 


84 


105 


14 


12-16 


159 


180 




16-20 


37 


45 


8 


13-21 


85 


106 


14 


17 


160 


1S1 




21-28 


38 


46 


8 


22-26 


86 


107 


14 


18-21 


162 


183 




29-34 


39 


47 


8 


27-30 


87 


107 


14 


22-25 


164 


185 




3o-39 


40 


48 


8 


31-38 


88 


108 


14 


26-31 


169 


191 




40-45 


43 


53 


9 


1 


88 


108 


14 


32-42 


170 


191 


2 


1-12 


44 


54 


9 


2-13 


89 


109 


14 


43-52 


171 


193 


2 


13,14 


45 


55 


9 


14-29 


90 


111 


14 


53 


174 


197 


2 


15-17 


66 


84 


9 


30-32 


91 


113 


14 


54 


173 


195 


2 


18-22 


67 


85 


9 


33 


92 


113 


14 


55-65 


174 


197 


2 


23-28 


47 


59 


9 


33-50 


93 


114 


14 


66-72 


173 


195 


3 


1-6 


48 


60 


10 


1-12 


129 


145 


15 


1 


175 


199 


3 


7-12 


49 


61 


10 


13-16 


130 


146 


15 


1 


176 


199 


3 


13-19 


50 


62 


10 


17-31 


131 


147 


15 


2-5 


178 


200 


3 


19-30 


58 


73 


10 


32-34 


133 


150 


15 


6-15 


180 


202 


3 


31-35 


60 


75 


10 


35-45 


134 


151 


15 


15-19 


181 


204 


4 


1-25 


61 


75 


10 


46-52 


135 


152 


15 


20-23 


182 


205 


4 


26-34 


62 


78 


11 


1-11 


139 


155 


15 


24-32 


183 


206 


4 


35-41 


64 


80 


11 


11 


140 


157 


15 


33-41 


184 


208 


5 


1-21 


65 


81 


11 


12-14 


141 


158 


15 


42-47 


185 


210 


5 


22-43 


68 


86 


11 


15-19 


142 


159 


16 


1-4 


188 


213 


6 


1-6 


70 


88 


11 


20-2.; 


143 


160 


16 


5-8 


189 


214 


6 


6 


71 


89 


11 


27-33 


144 


160 


16 


9 


191 


215 


6 


7-11 


72 


89 


12 


1-12 


145 


161 


16 


10,11 


193 


216 


6 


12,13 


73 


92 


12 


13-17 


147 


164 


16 


12,13 


195 


217 


6 


14-29 


74 


92 


12 


18-27 


148 


165 


16 


14 


196 


218 


6 


30, 31 


75 


94 


12 


2S-34 


149 


166 


16 


15-18 


199 


221 


6 


32-44 


76 


94 


12 


35-37 


150 


167 


16 


19,20 


201 


222 


6 


45-56 


77 


97 


12 


38-40 


151 


168 











LUKE. 



Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 




1-4 


1 


21 


4 


42-44 


40 


48 


9 


7-9 


74 


92 




5-25 


4 


23 


5 


1-11 


41 


45 


9 


10 


75 


94 




26-38 


5 


24 


5 


12-16 


43 


53 


9 


10-17 


76 


94 




39-56 


6 


24 


5 


17-26 


44 


54 


9 


18-21 


87 


107 




57-80 


7 


25 


5 


27,28 


45 


55 


9 


22-27 


88 


108 


2 


1-7 


9 


27 


5 


29-32 


66 


84 


9 


28-36 


89 


109 


2 


8-20 


10 


27 


5 


33-39 


67 


85 


9 


37-43 


90 


111 


2 


21 


11 


28 


6 


1-5 


47 


59 


9 


43-45 


91 


113 


2 


22-38 


12 


28 


6 


6-11 


48 


60 


9 


46-50 


93 


114 


2 


39 


13 


29 


6 


12-16 


50 


62 


9 


51-56 


97 


117 


2 


40 


17 


30 


6 


17-49 


51 


62 


9 


57-62 


98 


117 


2 


41-52 


18 


31 


7 


1-10 


52 


68 


10 


1-16 


102 


123 


3 


1-18 


19 


32 


7 


11-17 


53 


69 


10 


17-24 


103 


124 


3 


19-20 


30 


41 


7 


18-35 


54 


69 


10 


25-37 


104 


124 


3 


21-23 


20 


34 


7 


36-50 


56 


71 


10 


38-42 


105 


125 


3 


23-38 


3 


22 


8 


1-3 


57 


72 


11 


1-13 


106 


125 


4 


1-13 


21 


35 


8 


4-18 


61 


75 


11 


14-36 


107 


126 


4 


14 


31 


41 


8 


19-21 


60 


75 


11 


37-54 


108 


127 


4 


14,15 


38 


43 


8 


22-25 


64 


80 


12 


1-59 


109 


128 


4 


16-30 


35 


44 


8 


26-40 


65 


81 


13 


1-9 


110 


131 


4 


31 


36 


45 


8 


41-56 


68 


86 


13 


10-21 


115 


134 


4 


31-37 


38 


46 


9 


1-5 


72 


89 


13 


22-35 


116 


135 


i 


38-41 


39 


47 


9 


6 


73 


92 


14 


1-24 


118 


136 



20 TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. 



LUKE CONTINUED. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


14 


25-35 


119 


137 


20 


27-40 


148 


165 


22 


63-65 


174 


197 


15 


1-32 


120 


138 


20 


41-44 


150 


ln7 


22 


66-71 


175 


199 


16 


1-13 


121 


139 


20 


45-47 


151 


168 


23 


1 


176 


199 


16 


14-31 


122 


140 


21 


1-4 


152 


170 


23 


2-5 


178 


200 


17 


1-10 


123 


141 


21 


5-36 


154 


171 


23 


6-12 


179 


201 


17 


11-19 


126 


143 


21 


37,38 


142 


159 


23 


13-25 


180 


202 


17 


20-37 


127 


143 


22 


1.2 


157 


178 


J-3 


25 


181 


204 


18 


1-14 


128 


144 


22 


3-6 


158 


179 


23 


26-33 


182 


205 


18 


15-17 


130 


146 


22 


7-13 


159 


180 


23 


33-43 


183 


206 


18 


18-30 


131 


147 


22 


14-18 


160 


181 


23 


44-49 


184 


208 


18 


31-34 


133 


150 


22 


19,20 


164 


185 


23 


50-56 


185 


210 


18 


35-43 


135 


152 


22 


21-23 


162 


183 


24 


1,2 


188 


213 


19 


1-27 


136 


153 


22 


24-30 


160 


181 


24 


3-8 


189 


214 


19 


28 


138 


154 


22 


31-38 


163 


184 


24 


9-11 


193 


216 


19 


29-44 


139 


155 


22 


39 


169 


191 


24 


12 


190 


215 


19 


45-48 


142 


159 


22 


40-46 


170 


191 


24 


13-35 


195 


217 


20 


1-8 


144 


160 


22 


47-53 


171 


193 


24 


36-49 


196 


218 


20 


9-19 


145 


161 


22 


54 


174 


197 


24 


50-53 


201 


222 


20 


20-26 


147 


164 


22 


54-62 


173 


195 










JOHN. 


Chap. 

1 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


1-14 


2 


21 


9 


1-41 


Ill 


131 


18 


2-11 


171 


193 


1 


15-34 


22 


36 


10 


1-21 


112 


183 


18 


12-14 


172 


195 


1 


35-51 


23 


37 


10 


22-39 


113 


133 


18 


15-18 


173 


195 


2 


1-11 


24 


38 


10 


40-42 


114 


134 


18 


19-23 


172 


195 


2 


12 


25 


38 


11 


1-6 


117 


136 


18 


24 


174 


197 


2 


13-25 


26 


39 


11 


7-46 


124 


141 


18 


25-27 


173 


195 


3 


1-21 


27 


39 


11 


47-54 


125 


143 


18 


28 


176 


199 


3 


22-24 


28 


40 


11 


55-57 


137 


154 


18 


28-38 


178 


200 


3 


25-36 


29 


41 


12 


1 


138 


154 


18 


39, 40 


180 


202 


4 


1-4 


31 


41 


12 


2-8 


158 


179 


19 


1-16 


181 


204 


4 


5-42 


32 


42 


12 


9-11 


13S 


154 


19 


16,17 


182 


205 


4 


43-46 


33 


43 


12 


12-19 


139 


155 


19 


18-27 


183 


206 


4 


46-54 


34 


44 


12 


20-36 


140 


157 


19 


28-30 


184 


208 


5 


1-47 


46 


57 


12 


37-50 


153 


178 


19 


31-42 


185 


210 


6 


1-14 


76 


94 


13 


1-20 


161 


182 


20 


1,2 


188 


213 


6 


15-21 


77 


97 


13 


21-30 


162 


183 


20 


3-10 


190 


215 


6 


22-71 


78 


98 


13 


31-38 


163 


184 


20 


11-17 


191 


215 


7 


1 


79 


101 


14 


1-31 


165 


186 


20 


18 


193 


216 


7 


2-9 


96 


117 


15 


1-27 


166 


187 


20 


19-25 


196 


218 


7 


10 


97 


117 


16 


1-33 


167 


188 


20 


26-29 


197 


219 


7 


11-53 


99 


119 


17 


1-26 


168 


189 


20 


30,31 


202 


223 


8 


1 


99 


119 


18 


1 


169 


191 


21 


1-23 


198 


220 


8 


2-11 


100 


121 


18 


1 


170 


191 


21 


24,25 


202 


223 


8 


12-59 


101 


121 


















ACTS. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 
222 


Chap. 


Verse. 


Sect. 


Page. 


1 


3-8 


200 


221 


1 


9-12 


201 


1 


18,19 | 177 


199 








1 C( 


3EIN1 


TIIA 


NS. 






Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


Chap. 


Verse. 


Sect. 


Page. 


11 


23-26 


164 


185 


15 


5 


196 


218 


15 


7 


200 


221 


15 

. 


5 


195 


217 


15 


6 


199 


221 











HARMONY OF THE GOSPELS. 



PART I. 



EVENTS CONNECTED WITH THE BIRTH AND CHILDHOOD OF JESUS. 

From B. C 6 to A. D. 8. A period of about thirteen and a half years. 



§ 1. Preface to Luke's Gospel. 

Written about A. D. 58-60, probably at Ceesarea. 

LUKE 1 : 1-A. 

(1) Luke's motive in writing, ver. 1-3. (2) His qualifications for the work, 
3. (3) His method, 3. (4) A particular object in writing, 4. 

1 T710RASMUCH as many have taken in hand to set forth in order a declara- 
_L 2 tion of those things which a are most surely believed among us, even as 
they delivered them unto us, which from the beginning were eye-witnesses, 

3 and ministers of the word ; it seemed good to me also, b having had perfect un- 
derstanding of all things from the very first, to write unto thee in order, most 

4 excellent Theophilus, that thou mightest know the certainty of those things 
wherein thou hast been instructed. 

§ 2. Christ the Word from the Beginning-. 

Written by John, probably at Ephesus, about A. D. 80. 

JOHN 1 : 1-14. 

(1) The Word, 1-5. (2) Of John, 6-8. (3) Christ the true light, 9-11. (4) 
What he gave to believers, 12, 13. (5) His incarnation, 14. 

1 In the beginning was the Word, and the Word was with God, and the 
23 Word was God. The same was in the beginning with God. All things 

were made by him ; and without him was not anything made that was made. 
4 5 In him was life ; and the life was the light of men. And the light shin- 

eth in darkness ; and the darkness comprehended it not. 
67 There was a man sent from God, whose name was John. The same came 

for a witness, to bear witness of the Light, that all men through him might 

8 believe. He was not that Light, but was sent to bear witness of that Light. 

9 That was the true Light, which lighteth every man that cometh into the 
10 world. He was in the world, and the world was made by him, and the 

a 1. Have been fulfilled. b 3. Having traced the course of all things accurately from. 

21 



22 



EVENTS CONNECTED WITH 



John 1. 

11 world knew him not. He came unto his own, and his own received him not. 

12 But as many as received him, to them gave he a power to become the sons of 

13 God, even to them that believe on his name : which were born, not of blood, 

14 nor of the will of the flesh, nor of the will of man, but of God. And the 
Word was made flesh, and dwelt among us (and we beheld his glory, the glory 
as of the only begotten of the Father), full of grace and truth. 

§ 3. The Genealogies. 

Probably taken by Matthew and Luke from the public and family registers at 
Jerusalem and Bethlehem. That of Matthew presenting the pedigree of 
Joseph ; that of Luke, of Mary. 



MATT. 1 : 1-17. 

Written probably in Palestine about 
A. D. 45-50. 

1 The book of the generation of 
Jesus Christ, the son of David, the 
son of Abraham. 

2 Abraham begat Isaac ; and Isaac 
begat Jacob ; and Jacob begat Judas 

3 and his brethren. And Judas begat 
Phares and Zara of Thamar ; and 
Phares begat Esrom. And Esrom 

4 begat Aram ; and Aram begat Amina- 
dab. And Aminadab begat Naasson ; 

5 and Naasson begat Salmon. And 
Salmon begat Booz of Rachab ; and 
Booz begat Obed of Ruth. And 

6 Obed begat Jesse ; and Jesse begat 
David the king. And David the 
king begat Solomon of her that had 

7 been the wife of Urias ; and Solomon 
begat Roboam. And Roboam begat 

8 Abia ; and Abia begat Asa. And 
Asa begat Josaphat; and Josaphat 
begat Joram. And Joram begat 

9 Ozias ; and Ozias begat Joatham. 
And Joatham begat Achaz ; and Achaz 

10 begat Ezekias. And Ezekias begat 
Manasses ; and Manasses begat Amon. 

11 And Amon begat Josias ; and Josias 
begat Jechonias and his brethren, 
about the time they were carried 

12 away to Babylon. And after they 
were brought to Babylon, Jechonias 
begat Salathiel ; and Salathiel begat 

13 Zorobabel. And Zorobabel begat 
Abiud ; and Abiud begat Eliakim. 

14 And Eliakim begat Azor ; and Azor 
begat Sadoc. And Sadoc begat 
Achim; and Achim begat Eliud. 

15 And Eliud begat Eleazar ; and Elea- 



LUKE 3 : 23-38. 

23 And Jesus himself began to be 
about thirty years of age, being (as 
was supposed) the son of Joseph, 

24 which was the son of Heli, which 
was the son of Matthat, which was 
the son of Levi, which was the son 
of Melchi, which was the son of 
Janna, which was the son of Joseph, 

25 which was the son of Mattathias, 
which was the son of Amos, which 
was the son of Naum, which was the 
son of Esli, which was the son of 

26 Nagge, which was the son of Maath, 
which was the son of Mattathias, 
which was the son of Semei, which 
was the son of b Joseph, which was 

27 the son of Juda, which was the son 
of Joanna, which was the son of 
Rhesa, which was the son of Zoroba- 
bel, which was the son of Salathiel, 

28 which was the son of Neri, which 
was the son of Melchi, which was 
the son of Addi, which was the son 
of Cosam, which was the son of 
Elmodam, which was the son of Er, 

29 which was the son of c Jose, which 
was the son of Eliezer, which was 
the son of Jorim, which was the son 
of Matthat, which was the son of 

30 Levi, which was the son of Simeon, 
which was the son of Juda, which 
was the son of Joseph, which was 
the son of Jonan, which was the son 

31 of Eliakim, which was the son of 
Melea, which was the son of Menan, 
which was the son of Mattatha, 
which was the son of Nathan, which 

32 was the son of David, which was the 
son of Jesse, which was the son of 



» 12. The right to become children. »> 26. Josech. 

c 2t). Jesus. Compare R. V. throughout this section. 



THE BIRTH AND CHILDHOOD OF JESUS. 23 

Matt. 1. Luke 3. 

zar begat Matthan. And Matthan Obed, wbich was the son of Booz, 

16 begat Jacob ; and Jacob begat Josepb which was the son of Salmon, which 
the husband of Mary, of whom was & was the son of Naasson, which was 
born Jesus, who is called Christ. the son of Aminadab, which was the 

17 So all the generations from Abra- son of Aram, which was the son of 
ham to David are fourteen genera- Esrom, which was the son of Phares, 
tions ; and from David until the 34 which was the son of Juda, which 
carrying away into Babylon are four- was the son of Jacob, which was the 
teen generations ; and from the car- son of Isaac, which was the son of 
rying away into Babylon unto Christ Abraham, which was the son of 
are fourteen generations. Thara, which was the son of Nachor, 

35 which was the son of Saruch, which 

Luke 3. . was the son of Bagau, which was 

the son of Phalec, which was the son 

36 of Heber, which was the son of Sala, which was the son of Cainan, which was 
the son of Arphaxad, which was the son of Sem, which was the son of Noe, 

37 which was the son of Lamech, which was the son of Mathusala, which was the 
son of Enoch, which was the son of Jared, which was the son of Maleleel, which 

38 was the son of Cainan, which was the son of Enos, which was the son of Seth, 
which was the son of Adam, which was the son of God. 

I 4. The Birth of John Announced to Zacharias. 

In the temple at Jerusalem, B. C. 6. 

LUKE 1 : 5-25. 

(1) Zacharias of the course of Abia {or AM j ah, 1 Chron. 24:10), Elisabeth, 
daughter of Aaron (Exod, 28: 1) ver. 5. (2) Their character, family, and 
age, 6, 7. (3) An angel appears to Zacharias, while executing the priest' 's 
office in the temvle, 8-12. (4) Predicts the birth of John, his character 
and ministry ; 13-17 '. (5) Zacharias struck dumb for unbelief , 18-22. (6) 
Return to the hill country of Judea (ver. 39), and the conception of Elisa- 
beth, 23-25. J 

5 There was, in the days of Herod the king of Judea, a certain priest named 
Zacharias, of the course of a Abia ; and his wife was of the daughters of 

6 Aaron, and her name was Elisabeth. And they were both righteous before 
God, walking in all the commandments and ordinances of the Lord blameless. 

7 And they had no child, because that Elisabeth was barren ; and they both 
were now well stricken in years. 

8 And it came to pass, that, while he executed the priest's office before God 

9 in the order of his course, according to the custom of the priest's office, his lot 

10 was to burn incense when he went into the temple of the LORD. And the 
whole multitude of the people were praying without at the time of incense. 

11 And there appeared unto him an angel of the Lord, standing on the 

12 right side of the altar of incense. And when Zacharias saw him, he was 

13 troubled, and fear fell upon him. But the angel said unto him, Fear not, 
Zacharias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a 

14 son, and thou shalt call his name John. And thou shalt have joy and glad- 

15 ness ; and many shall rejoice at his birth. For he shall be great in the sight 
of the LORD, and shall drink neither wine nor strong drink ; and he shall 

16 be filled with the Holy Ghost, even from his mother's womb. And many of 

17 the children of Israel shall he turn to the LORD their God. And he shall go 
before Him in the spirit and power of b Elias, to turn the hearts of the fathers 

»5. Abijah. M7. Elijah. 



24 EVENTS CONNECTED WITH 

Luke 1. 
to the children, and the disobedient to the wisdom of the just ; to make ready 
a people prepared for the LORD. (Mai. 4 ■. 5, 6.) 

18 And Zacharias said unto the angel, Whereby shall I know this ? for I am an 

19 old man, and my wife well stricken in years. And the angel answering, said 
unto him, I am Gabriel, that stand in the presence of God ; and am sent to 

20 speak unto thee, and to show thee these glad tidings. And behold, thou sbalt 
be dumb, and not able to speak, until the day that these things shall be per- 
formed, because thou believest not my words, which shall be fulfilled in their 

21 season. And the people waited for Zacharias, and marveled that he tarried 

22 so long in the temple. And when he came out, he could not speak unto them ; 
and they perceived that he had seen a vision in the temple ; for he beckoned 
unto them, and remained speechless. 

23 And it came to pass, that as soon as the days of his ministration were 

24 accomplished, he departed to his own house. And after those days his wife 

25 Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord 
dealt with me in the days wherein he looked on me, to take away my reproach 
among men. 

§ 5. The Birth of Jesus Announced to Mary. 

At Nazareth, B. C. 6. 

LUKE 1 : 26-38. 

(1) Gabriel sent to Mary, of the house of David (2 Sam. 7 : 11, 12, 16, 19), 
his salutation, 26-29. (2) The birth of Jesus foretold, the character of 
his reign and kingdom, 30-33. (3) The conception to be miraculous, 34- 
37. (4) The joyous and believing submission of Mary, 38. 

26 And in the sixth month the angel Gabriel was sent from God unto a city of 

27 Galilee, named Nazareth, to a virgin espoused to a man whose name was 

28 Joseph, of the house of David ; and the virgin's name was Mary. And the 
angel came in unto her, and said, Hail ! thou that art highly favored, the 

29 LORD is with thee : a blessed art thou among women. And b when she saw 
him, she was troubled at his saying, and cast in her mind what manner of 

30 salutation this should be. And the angel said unto her, Fear not, Mary : for 

31 thou hast found favor with God. And behold, thou shalt conceive in thy 

32 womb, and bring forth a son, and shalt call his name JESUS. He shall be 
great, and shall be called the Son of the Highest ; and the LORD God shall 

33 give unto him the throne of his father David : and he shall reign over the 
house of Jacob forever ; and of his kingdom there shall be no end. (Micah 4 : 7.) 

34 Then said Mary unto the angel, How shall this be, seeing I know not a 

35 man ? And the angel answered, and said unto her, The Holy Ghost shall come 
upon thee, and the power of the Highest shall overshadow thee : therefore 
also that holy thing which shall be born of thee, shall be called the son of 

36 God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her 

37 old age ; and this is the sixth month with her who was called barren. For 

38 c with God nothing shall be impossible. And Mary said, Behold the handmaid 
of the Lord ; be it unto me according to thy word. And the angel departed 
from her. 

§ 6. Mary visits Elisabeth. 

In the hill country of Judea ; at Hebron, as some suppose, or Juttah (Josh. 
21 : 16), near Hebron, according to the supposition of others. As Luke does not 
mention the name, it may have been unknown to him. 

a 28. Omit blessed art thou among women, or text. 

b 29. Omit when she saw him. 

c 37. For no word from God shall be void of power. 



THE BIRTH AND CHILDHOOD OF JESUS. 25 



LUKE 1 : 39-56. 

(1) Mary salutes Elisabeth, 39, 40. (2) Elisabeth, filled with the Holy Spirit, 
blesses Mary, 41-45. (3) The song of Mary, 46-55. (4) Remains three 
months and returns to Nazareth, (isa. i\ : 8, 9 ; Gen. 22 : 16-18.) 

39 And Mary arose in those days, and went into the hill country with haste, 

40 into a city of Juda, and entered into the house of Zacharias, and saluted 

41 Elisabeth. And it came to pass, that when Elisabeth heard the salutation of 
Mary, the babe leaped in her womb : and Elisabeth was filled with the Holy 

42 Ghost. And she spake out with a loud voice, and said, Blessed art thou 

43 among women, and blessed is the fruit of thy Avoinb. And whence is this to 

44 me, that the mother of my LORD should come to me ? For lo, as soon as the 
voice of thy salutation sounded in mine ears, the babe leaped in my womb for 

45 joy. And blessed is she that a believed : for there shall be a performance of 
those things which were told her from the LORD. 

46 And Mary said, 

My soul doth magnify the LORD, 

47 And my spirit hath rejoiced in God my Saviour. 

*s For he hath regarded the low estate of bis handmaiden ; 

For behold, from henceforth all generations shall call me blessed. 
« For he that is mighty hath done to me great things; 

And holy is his name. 

60 And his mercy is on them that fear him, 
From generation to generation. 

61 He hath shewed strength with his arm ; 

He hath scattered the proud in the imagination of their hearts. 

62 He hath put down the mighty from their seats, 
And exalted them of low degree. 

63 He hath filled the hungry with good things, 
And the rich he hath sent empty away. 

w He hath holpen his servant Israel, in remembrance of his mercy 

65 (As he spake to our fathers), to Abraham, and to his seed forever. 

56 And Mary abode with her about three months, and returned to her own 
house. 

§ 7. The Birth of John the Baptist. 

In the hill country of Judea (see preceding section), B. C. 6. 

LUKE 1 : 57-80. 

(1) John born ; the neighbors of Elisabeth rejoice with her, 57, 58. (2) The 
child circumcised and named, 59-63. (3) The tongue of Zacharias un- 
loosed; the effect on the people, 64-66. (4) The prophetic song of Zacharias, 
in regard to Christ and his Forerunner John, 67-79. (5) The private 
history of John in the wilderness of Judea, west of Jordan, 80. 

57 Now Elisabeth's full time came that she should be delivered ; and she 

58 brought forth a son. And her neighbors and b cousins heard how the LORD 
had showed great mercy upon her ; and they rejoiced with her. 

5a And it came to pass, that on the eighth day they came to circumcise the 

60 child ; and they called him Zacharias, after the name of his father. And his 

61 mother answered and said, Not so ; but he shall be called John. And they 

62 said unto her, There is none of thy kindred that is called by this name. And 

63 they made signs to his father, how he would have him called. And he asked 
for a c writing-table, and wrote, saying, His name is John, and they marveled 

64 all. And his mouth was opened immediately, and his tongue loosed, and he 

65 spake, and praised God. And fear came on all that dwelt round about them : 
and all these sayings were noised abroad throughout all the hill country 

»45 Believed that there shall be a fulfillment. b 58. Kinsfolk. <= 63 Writing-tablet. 

3 



26 EVENTS CONNECTED WITH 

Luke 1. 

66 of Judea. And all they that heard them, laid them up in their hearts, saying, 
What manner of child shall this be ! And the hand of the LORD was with 
him. 

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, 
saying, 

68 Blessed be the LORD God of Israel ; 

For he hath visited and redeemed his people, 

69 And hath raised up a horn of salvation for us, 
In the house of his servant David: 

70 As he spake by the mouth of his holy prophets, 
Which have been since the world began : 

71 That we should be saved from our enemies, 
And from the hand of all that hate us : 

72 To perform the mercy promised to our fathers, 
And to remember his holy covenant; 

73 (The oath which he sware to our father Abraham,) 

74 That he would grant unto us, 

That we, being delivered out of the hand of our enemies, 
Might serve him without fear, 
w In holiness and righteousness before him, 

All the days of our life. 

76 And thou, child, shalt be called the prophet of the Highest, 

For thou shalt go before the face of the LORD to prepare his ways ; 

77 To give knowledge of salvation unto his people, 
By the remission of their sins, 

* Through the tender mercy of our God ; 

Whereby the day-spring from on high hath visited us, 

79 To give light to them that sit in darkness and in the shadow of death ; 

To guide our feet into the way of peace. 

80 And the child grew, and waxed strong in spirit, and was in the deserts till 
the day of his showing unto Israel. 

§ 8. An Angel Appears to Joseph in a Dream. 

At Nazareth, B. C. 6. 

MATT. 1 : 18-23. 

(1) The case of Mary becomes known to Joseph, 18, 19. (2) While hesitating 
as to what to do, he is directed by an angel, 20, 21. (3) In accordance with 
prophecy (Isa. 7 : 14), 22-23. 

18 Now the birth of Jesus Christ was on this wise : When as his mother Mary 
was espoused to Joseph, before they came together, she was found with child of 

19 the Holy Ghost. Then Joseph her husband, being a just man, and not willing 

20 to make her a public example, was minded to put her away privily. But 
while he thought on these things, behold, the angel of the LORD appeared 
unto him in a dream, saying, Joseph, thou son of David, fear not to take unto 
thee Mary thy wife : for that which is conceived in her is of the Holy Ghost : 

21 and she shall bring forth a son, and thou shalt call his name Jesus : for he 
shall save his people from their sins. 

22 (Now all this was done, that it might be fulfilled which was spoken of the 
Lord by the prophet, saying, 

23 Behold, a virgin shall be with child, 
And shall bring forth a son, 

And they shall call his name EMMANUEL, 

which being interpreted, is, GOD WITH US.) 



THE BIRTH AND CHILDHOOD OF JESUS. 27 



§ 9. The Birth of Jesus. 

At Bethlehem, B. C. 5. 

MATT. 1 : 24, 25. LUKE 2 : 1-7. 

(1) Obedient to the vision, Joseph takes to him Mary his betrothed wife, 
Matt. 24. (2) Joseph and Mary go to Bethlehem to be registered, Luke 
1-5. Jesus is born, Matt. 25 ; Luke 6, 7. 

MATTHEW. LUKE. 

24 Then Joseph, heing raised from l And it came to pass in those days, 
sleep, did as the angel of the LORD that there went out a decree from 
had bidden him, and took unto him Caesar Augustus, that all the world 
his wife : 2 should be b taxed. ( e And this taxing 

was first made when Cyrenius was 

3 governor of Syria.) And all went 

* to d be taxed, every one into his own city. And Joseph also went up from 

Galilee, out of the city of Nazareth, into Judea, unto the city of David, which 

6 is called Bethlehem (because he was of the house and lineage of David), to e be 

6 taxed with Mary his espoused wife, being great with child. And so it was, 

that while they were there, the days 
MATTHEW. were accomplished that she should 

25 and knew her not till she had brought 7 be delivered. And she brought forth 
forth a her first-born son: her first-born son, and wrapped him 

in swaddling-clothes, and laid him in 
a manger ; because there was no room 
for them in the inn. 

§ 10. The Angelic Mission to certain Shepherds, who thereupon 

visit the infant saviour. 

Near Bethlehem ; and at Bethlehem, B. C. 5. 

LUKE 2 : 8-20. 

(1) An angel announces the birth of a Saviour, 8-12. (2) The heavenly host 
praising God, 13, 14. (3) The shepherds propose to go to Bethlehem, 15. 
(4) Their visit ; the effect on others, on Mary, and on themselves, 16-20. 

8 And there were in the same country shepherds abiding in the field, keeping 

9 watch over their flock by night. And lo, the angel of the LORD came upon 
them, and the glory of the LORD shone round about them ; and they were 

10 sore afraid. And the angel said unto them, Fear not : for behold, I bring you 

11 good tidings of great joy, which shall be to all people. For unto you is born 

12 this day, in the city of David, a Saviour, which is Christ the LORD. And 
this shall be a sign unto you ; Ye shall find the babe wrapped in swaddling- 

13 clothes, lying in a manger. And suddenly there was with the angel a multi- 
tude of the heavenly host praising God, and saying, 

Glory to God in the highest, 
And on earth f peace, good will toward men. 

15 And it came to pass, as the angels were gone away from them into heaven, 
the shepherds said one to another, Let us now go even unto Bethlehem, and 
see this thing which is come to pass, which the LORD hath made known 

16 unto us. And they came with haste, and found Mary and Joseph, and the 

17 babe lying in a manger. And when they had seen it, they made known abroad 

» 25 A son b 1. Enrolled. « 2. This was the first enrolment made, 

d 3. Enrol themselves. e o. Enrol himself. 

f 14. Peace among men in whom he is well pleased, or text. 



28 EVENTS CONNECTED WITH 

Luke 2. 

18 the saying which was told them concerning this child. And all they that 
heard it, wondered at those things which were told them by the shepherds. 

19 But Mary kept all these things, and pondered them in her heart. And the 

20 shepherds returned, glorifying and praising God for all the things that they 
had heard and seen, as it was told unto them. 

§ 11. The Circumcision of Jesus. 

At Bethlehem, B. C. 5. 

MATT. 1 : 25. LUKE 2 : 21. 

(1) Jesus is circumcised, Luke 21. (2) 7s named, Matt. 25; Luke 21. 

MATTHEW. LUKE. 

21 And when eight days were accom- 
plished for the circumcising of the 
25 and he called his name Jesus. child, his name was called Jesus, 

which was so named of the angel 
before he was conceived in the womb. 

(Gen. 17 : 12; Lev. 12: 3.) 

§ 12. The Presentation of Jesus in the Temple. 

At Jerusalem. B. C. 5. 

LUKE 2 : 22-38. 

(1) Jesus -presented in the temple according to the law of Moses, at the end 
of forty days (Exod. 13 : 11-13; Lev. 12 : 6-8), 22-24. (2) Simeon enters 
the temple, recognizes Jesus as the Messiah, bears testimony to him, and 
■prophesies concerning him, 25-35. (3) Anna also gives her testimony con- 
cerning him, 36-38. 

22 And when the days of her purification according to the law of Moses were 

accomplished, they brought him to Jerusalem, to present him to the LORD 

83 (as it is written in the law of the LORD, " Every male that openeth the 

24 womb shall be called holy to the LORD ") ; and to offer a sacrifice according 
to that which is said in the law of the LORD, "A pair of turtledoves or two 
young pigeons." 

25 And behold there was a man in Jerusalem, whose name was Simeon ; and 
the same man was just and devout, waiting for the consolation of Israel : and 

26 the Holy Ghost was upon him. And it was revealed unto him by the Holy 
Ghost, that he should not see death, before he had seen the LORD'S Christ. 

27 And he came by the Spirit into the temple ; and when the parents brought in 

28 the child Jesus, to do for him after the custom of the law, then took he him 
up in his arms, and blessed God, and said, 

29 LORD, now lettest thou thy servant depart in peace, 

According to thy word : 
38 For mine eyes have seen thy salvation, 

31 Which thou hast prepared before the face of all people : 

32 A light to lighten the Gentiles, 
And the glory of thy people Israel. 

33 And Joseph and his mother marvelled at those things which were spoken of 

34 him. And Simeon blessed them, and said unto Mary his mother, Behold, this 
child is set for the fall and rising a^ain of many in Israel ; and for a sign 

35 which shall be spoken against (yea, a sword shall pierce through thy own soul 
also) ; that the thoughts of many hearts may be revealed. 

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the 



THE BIRTH AND CHILDHOOD OF JESUS. 29 

Luke 2. 

tribe of a Aser : she was of a great age, and had lived with an husband seven 

37 years from her virginity ; and she b was a widow of about fourscore and four 
years ; which departed not from the temple, but served God with fastings and 

38 prayers night and day. And she coming in that instant, gave thanks like- 
wise unto the LORD, and spake of him to all them that looked for redemption 
in Jerusalem. 

§ 13. Joseph and Mary temporarily return to Nazareth. 

From Jerusalem to Nazareth, 70 miles. B. C. 5. 

LUKE 2 : 39. 

39 And when they had performed all things according to the law of the Lord, 
they returned into Galilee, to their own city Nazareth. 

§ 14. The Visit of the Magi. 

Jerusalem and Bethlehem. B. C. 4. 

MATT. 2 : 1-12. 

(1) The wise men from the East at Jerusalem inquire for the new-born King 
of the Jews, 1, 2. (2) Herod, troubled, inquires of the chief priests where 
the Christ should be born, 3, 4. (3) In Bethlehem, according to the pre- 
diction of Micah (5 : 2), 5, 6. (4) Herod hypocritically sends the wise men 
to Bethlehem, 7, 8. (5) Guided by the star, they find the child Jesus, pay 
him homage and offer gifts, 9-11. (6) Warned of God, they return to their 
own country, 12. 

1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the 

2 king, behold, there came Wise Men from the east to Jerusalem, saying, 
Where is he that is born King of the Jews ? for we have seen his star in the 

3 east, and are come to worship him. When Herod the king had heard these 

4 things he was troubled, and all Jerusalem with him. And when he had 
gathered all the chief priests and scribes of the people together, he demanded 

5 of them where Christ should be born. And they said unto him, In Bethlehem 
of Judea : for thus it is written by the prophet, 

6 And thou, Bethlehem, in the land of Juda, 
Art not the least among the princes of Juda : 
For out of thee shall come a <-iovernor, 

That shall rule my people Israel. 

7 Then Herod, when he had privily called the Wise Men, inquired of them 

8 diligently what time the star appeared. And he sent them to Bethlehem, and 
said, Go, and search diligently for the young child : and when ye have found 

9 him, bring me word again, that I may come and worship him also. When 
they had heard the king, they departed ; and lo, the star, which they saw in 
the east, went before them, till it came and stood over where the young child 

10 was. When they saw the star, they rejoiced with exceeding great joy. 

11 And when they were come into the house,, they saw the young child with Mary 
his mother, and fell down and worshiped him: and when they had opened 
their treasures, they presented unto him gifts ; gold, and frankincense, and 

12 myrrh. And being warned of God in a dream that they should not return to 
Herod, they departed into their own country another way. 

» 36. Asher. b 37. Had been a widow even for. ° 6. Who shall be shepherd of my. 



30 events connected with 

§ 15. The Flight into Egypt. 
From Bethlehem to Egypt, about a hundred miles to the south-west. B. C. 4. 

MATT. 2 : 13-15. 

(1) Joseph warned of Herod 1 s malicious designs to destroy Jesus, 13, 14. (2) 

Departs into Egypt, in fulfillment of prophecy (Hos. 11 : 1), 15. 

13 And when they were departed, behold, the angel of the LORD appeared to 
Joseph in a dream, saying, Arise, and take the young child and his mother, 
and flee into Egypt, and be thou there until I bring thee word ; for Herod 

14 will seek the young child to destroy him. When he arose, he took the young 
13 child and his mother by night, and departed into Egypt : and was there until 

the death of Herod : that it might be fulfilled which was spoken of the 
LORD, by the prophet, saying, 

Out of Egypt have I called my Son. 

§ 16. The Massacre of the Children at Bethlehem. 

B. C. 4. 

MATT. 2 : 16-18. 

(1) Herod in his rage slays the male infants two years and under, 16. (2) 

The fulfillment of prophecy (Jer. 31 : 15, 16), 17, 18. 

16 Then Herod, when he saw that he was mocked of the Wise Men, was ex- 
ceeding wroth, and sent forth, and slew all the children that were in Bethle- 
hem, and in all the coasts thereof, from two years old and under according 
11 to the time which he had diligently inquired of the Wise Men. Then was ful- 
filled that which was spoken by Jeremy the prophet, saying, 
18 In Rama was there a voice heard, 

a Lamentation, and weeping, and great mourning, 
Rachel weeping/or her children, 
And would not be comforted, because they are not. 

§ 17. The Return from Egypt to Nazareth. 
About one hundred and seventy miles. B. C. 4. 

MATT. 2 : 19-23. LUKE 2 : 40. 

(1) An angel in a dream directs Joseph to return, 19, 20. (2) Obedient, he 
returns into the land of Israel, 21. (3) Afraid of Archelaus, and warned 
by God, he returns to Nazareth, 22, 23. (4) Prophecy fulfilled {Isa. 11 : 1 ; 
53 : 2 ; Zech. 6 : 11), 23. (5) The character and promise of Jesus when a 
child, Luke 40. 

MATTHEW. 

19 But, when Herod was dead, behold, an angel of the LORD appeareth in a 

20 dream to Joseph in Egypt, saying, Arise, and take the young child and his 
mother, and go into the land of Israel : for they are dead which sought the 

21 young child's life. And he arose, and took the young child and his mother, 

22 and came into the land of Israel. But when he heard that Archelaus did 
reign in Judea, in the rqom of his father Herod, he was afraid to go thither : 
notwithstanding, being warned of God in a dream, he turned aside into the 

23 parts of Galilee : and he came and 
dwelt in a city called Nazareth : that 
LUKE. it might be fulfilled which was spoken 

by the prophets, He shall be called a 
40 And the child grew, and waxed Nazarene. 
strong b in spirit, filled with wisdom ; 
and the grace of God was upon him. 



<* 18. Omit lamentation, and. t> 40. Omit in spirit. 



THE BIRTH AND CHILDHOOD OF JESUS. 31 



§ 18. The Childhood of Jesus. Goes to the passover at twelve years of 
age. 

Nazareth and Jerusalem. B. C. 4-A. D. 8. 

LUKE 2 : 41-52. 

(1) His parents attend the passover yearly, 41. (2) Jesus attends with 
them at twelve years of age, 42. (3) Tarries behind when his parents 
leave the city, 43-45. (4) Found in the midst of the doctors, 46, 47. (5) 
His reply to his mother, 48-50. (6) Returns to Nazareth and is subject to 
his parents, 51. (7) Increases bodily and spiritually, 52. 

. 41 Now his parents went to Jerusalem every year at the feast of the passover. 

42 And when he was twelve years old, they went up to Jerusalem, after the custom 

43 of the feast. And when they had fulfilled the days, as they returned, the 
child Jesus tarried behind in Jerusalem ; and a Joseph and his mother knew 

44 not of it. But they, supposing him to have been in the company, went a 
day's journey ; and "they sought him among their kinsfolk and acquaintance. 

45 And when they found him not, they turned back again to Jerusalem, seeking 

46 him. And it came to pass, that after three days they found him in the temple, 
sitting in the midst of the doctors, both hearing them, and asking them ques- 

47 tions. And all that heard him were astonished at his understanding and an- 

48 swers. And when they saw him, they were amazed ; and his mother said unto 
him, Son, why hast thou thus dealt with us? behold, thy father and I have 

49 sought thee sorrowing. And he said unto them, How is it that ye sought me ? 

50 wist ye not that I must be b about my Father's business ? And they understood 

51 not the saying which he spake unto them. And he went down with them 
and came to Nazareth, and was subject unto them : but his mother kept all 
these sayings in her heart. 

52 And Jesus increased in wisdom and stature, and in favor with God and 
man. 

» 43. His parents. b 49. In my Father's house, or text. 



PART II 



THE ANNOUNCEMENT AND INTRODUCTION OF CHRIST'S PUBLIC 
MINISTRY. 

About one year, from the spring of A. D. 26 to that of A. D. 27. 



§ 19. The Ministry of John the Baptist. Preaching and 

Baptizing. 

Wilderness of Judea, west of the Jordan, and at the Jordan. A. D. 26. 

MATT. 3 : 1-12. MASK 1 : 1-8. LUKE 3 : 1-18. 

(1) The beginning of the gospel, Mark 1. (2) The time when John com- 
menced his ministry, Luke 2. (3) His preaching in the wilderness, Matt. 
1, 2; Mark A', Luke 2, 3. (4) In fulfillment of prophecy (Isa. 40:3; 
Mai. 3:1), Matt. 3; Mark 2, 3; Luke 4-6. (5) John's clothing and 
food, Matt. 4 ; Mark 6. (6) Baptizes multitudes in the river Jordan, 
Matt. 5, 6 ; Mark 5. (7) Warns them against trusting in a pious ances- 
try, Matt. 7-10. (8) Exhorts the people to self-sacrifice and beneficence, 
Luke 10, 11. (9) Exhorts the publicans to honesty, Luke 12, 13. (10) 
Exhorts the soldiers to contentment and against violence and oppression, 
Luke 14. (11) The people reason in their hearts whether John is the 
Messiah, Luke 15. (12) John foretells the coming of one mightier than 
he, who shall baptize in the Holy Spirit, and separate and reward the 
righteous and the wicked, Matt. 11, 12; Markl, 8; Luke 16, 17. (13) 
John preaches many other things, Luke 18. 

MATTHEW. MARK. LUKE. 

1 The beginning of the x Now in the fifteenth 
gospel of Jesus Christ, year of the reign of Ti- 
the Son of God. berius Cesar, Pontius 
Pilate being governor of 
Judea, and Herod being 
tetrarch of Galilee, and 
his brother Philip te- 
trarch of Iturea and of 
the region of Trachoni- 
tis, and Lysanias the te- 
2 trarch of Abilene, "An- 
nas and Caiaphas being 
the high priests, the 
1 In those days came word of God came unto 
John the Baptist, John, the son of Zacha- 

»2. In the high priesthood of Annas and Caiaphas. 



OF CHRIST 8 PUBLIC MINISTRY. 



33 



Matthew 3. 
preaching in the wilder- 

2 ness of Judea, and say- 
ing, Repent ye ; for the 
kingdom of heaven is 

3 at hand. For this is he 
that was spoken of by 
the prophet Esaias, 
saying, 

The voice of one crying in 

the wilderness, 
Prepare ye the way of the 

LORD, 

Make his paths straight. 

4 b And the same John 
had his raiment of ca- 
mel's hair, and a leath- 
ern girdle about his 
loins ; and his meat 
was locusts and wild 

6 honey. Then went 
out to him Jerusalem, 
and all Judea, and all 
the region round about 

6 Jordan, and were bap- 
tized of him in d Jordan, 
confessing their sins. 



Mark 1. 



2 As it is written in the 
prophets, 

Behold, I send my mes- 
senger before thy face, 
Which shall prepare thy 
way a before thee ; 

3 The voice of one crying 

in the wilderness, 
Prepare ye the way of the 

LORD! 
Make his paths straight. 

4 John did baptize in the 
wilderness, and preach 
the baptism of repent- 
ance for the remission 

5 of sins. And there 
went out unto him all 
the land of Judea, and 
c they of Jerusalem, and 
were all baptized of 
him in d the river of 
Jordan, confessing their 

6 sins. And John was clothed with camel's hair, 
and with a girdle of a skin about his loins; 
and he did eat locusts and wild honey. 



Luke 3. 
rias, in the wilderness. 

3 And he came into all 
the country about Jor- 
dan, preaching the bap- 
tism of repentance, for 
the remission of sins ; 

4 as it is written in the 
book of the words of 
Esaias the prophet, say- 
ing, 

The voice of one crying in 

the wilderness, 
Prepare ye the way of the 

LORD. 
Make his paths straight. 
6 Every valley shall be tilled, 
And every mountain and 

hill shall be brought low ; 
And the crooked shall be 

made straight, 
And the rough ways shall 

be made smooth ; 
6 And all flesh shall see the 

salvation of God. 



MATTHEW. 

7 But when he saw many of the 
Pharisees and Sadducees come to his 
baptism, he said unto them, O gen- 
eration of vipers ! who hath warned 
you to flee from the wrath to come ? 

8 Bring forth therefore fruits meet for 

9 repentance : and think not to say 
within yourselves, We have Abraham 
to our father; for I say unto you, 
that God is able of these stones to 
raise up children unto Abraham. 

10 And now also the axe is laid unto the 
root of the trees: therefore every 
tree which bringeth not forth good 
fruit is hewn down, and cast into the 
fire. 

LUKE. 

10 u And the people asked him, saying, What shall we do then ? He answereth 
and saith unto them, He that hath two coats, let him impart to him that hath 

12 none ; and he that hath meat, let him do likewise. Then came also publicans 

13 to be baptized, and said unto him, Master, what shall we do ? And he said 

14 unto them, Exact no more than that which is appointed you. And the sol- 
diers likewise demanded of him, saying, And what shall we do ? And he said 



LUKE. 

Then said he to the multitude that 
came forth to be baptized of him, O 
generation of vipers ! who hath 
warned you to flee from the wrath to 
come ? Bring forth therefore fruits 
worthy of repentance, and begin not 
to say within yourselves, We have 
Abraham to our father; for I say. 
unto you, That God is able of these 
stones to raise up children unto Abra- 
ham. And now also the axe is laid 
unto the root of the trees : every tree 
therefore which bringeth not forth 
good fruit, is hewn down and cast 
into the fire. 



>2. Omit before thee. 

1 5. All they . . . and they were baptized. 



b 4. Now John himself. 
d 5, 6. The river Jordan. 



34 



ANNOUNCEMENT AND INTRODUCTION 



Luke 3. 



and be content 



unto them, Do violence to no man, neither accuse any falsely ; 
with your wages. 

15 And as the people were in expectation, and all men mused in their hearts 

16 of John, whether he were the Christ, or not, John answered, saying unto 
them all, I indeed baptize you with water ; but one mightier than I cometh, 

the latchet of whose 
MARK. 



MATTHEW. 

11 I indeed baptize you 
a with water, unto re- 
pentance : but he that 
cometh after me is 
mightier than I, whose 
shoes I am not worthy 
to bear : he shall bap- 
tize you a with the Holy 
Ghost, and with fire: 

12 whose fan is in his 
hand, and he will thor- 
oughly purge his floor 
and gather his wheat 
into the garner: but 
he will burn up the 
chaff with unquencha- 
ble fire. 



7 And preached, say- 
ing, There cometh one 
mightier than I after 
me, the latchet of 
whose shoes I am not 
worthy to stoop down 

8 and unloose. I indeed 
have baptized you a with 
water ; but he shall 
baptize you a with the 
Holy Ghost. 



shoes I am not worthy 
to unloose : he shall 
baptize you a with the 
Holy Ghost and a with 

17 fire ; whose fan is in his 
hand, and he will thor- 
oughly purge his floor, 
and will gather the 
wheat into his garner ; 
but the chaff he will 
burn with fire un- 

18 quenchable. And many 
other things in his ex- 
hortation preached b he 
unto the people. 



§ 20. The Baptism of Jesus. 
In the Jordan, near its mouth, probably at the pass opposite Jericho. A. D. 26. 



MATT. 3 : 13-17. 



MARK 1 : 9-11. 



LUKE 3 : 21-23. 



(1) Jesus comes to John for baptism, Matt. 13 ; Mark9. (2) John pleads un- 
worthiness ; the reply of Jesus, Matt. 14,15. (3) His baptitm ; praying ; 
the heavens opened; the Spirit descends upon him; the testimony of the 
Father, Matt. 16, 17 ; Mark 10, 11 ; Luke 21, 22. (4) His age, Luke 23. 



MATTHEW. 
Then cometh Jesus from 



MARK. 

9 And it came to pass in those days, 
that Jesus came from Nazareth of 
Galilee, 



13 Then cometh Jesus from Galilee 
to Jordan unto John, to be baptized 

14 of him. But John c forbade him, 
saying, I have need to be baptized 

15 of thee, and comest thou to me ? And Jesus answering said unto him, Suffer 
it to be so now : for thus it becometh us to fulfill all righteousness. Then he 
suffered him. 



MATTHEW. 

16 And Jesus, when he 
was baptized, went up 
straightway out of the 
water : and lo, the hea- 
vens were opened unto 
him, and he saw the 
Spirit of God descend- 
ing like a dove, and 



MARK. 

and was baptized of 

10 John in Jordan. And 
straightway coming up 
out of the water, he 
saw the heavens d open- 
ed, and the Spirit like 
a dove descending up- 

11 on him. And there 



LUKE. 

21 Now, when all the 
people were baptized, it 
came to pass, that Jesus 
also being baptized,and 
praying, the heaven 

22 was opened, and the 
Holy Ghost descended 
in a bodily shape like a 



»11, 8, 16. Or in ; Am in, or text. 
o 13. Would have hindered. 



b 18. Preached he the good tidings unto. 
d 10. Rent asunder. 



OF CHRIST S PUBLIC MINISTRY. 



35 



Matthew 3. 
a lighting upon him : 
17 and lo, a voice from 
heaven, saying, 

•This is my beloved Son. 
in whom I am well 
pleased.' 



Mark 1. 
came a voice from hea- 
ven, saying, 

1 Thou art my beloved Son, 
in b whom I am well 
pleased.' 



Luke 3. 
dove upon him, and a 
voice came from hea- 
ven, which said, 

4 Thou art my beloved Son ; 
in thee I am well pleas- 
ed ' 

23 And Jesus himself c be- 
gan to be about thirty 
years of age. 

§ 21. The Temptation of Jesus. 
In the wilderness of Judea, west of the Jordan and the Dead Sea ; and at Jeru- 
salem. A. D. 27. 



MATT. 4 : 1-11. 



MARK 1 : 12, 13. 



LUKE 4 : 1-13. 



(1) Jesus, driven by the Spirit into the wilderness, fasts forty days and 
nights, and is tempted by the devil, Matt. 1, 2; Mark 12, 13; Luke 1, 2. (2) 
Tempted to distrust and selfishness, Matt. 3, 4; Luke 3, 4. (3) Tempted 
to presumption and vanity, Matt. 5-7 ; Luke 9-12. (4) Tempted to ambi- 
tion and devil worship, or idolatry, Matt. 8-10 ; Luke 5-8. (5) The devil 
departs, Matt. 11 ; Luke 13. (6) Angels minister to Jesus, Matt. 11 ; 
Mark 13. 



MATTHEW. 

Then was Jesus led 
up of the Spirit into 



MAEK. 



LUKE. 



12 And immediately the 
Spirit driveth him into 

13 the wilderness. And 
he was there in the 
wilderness forty days 
tempted of Satan ; and 
was with the wild 



the wilderness, to be 
tempted of the Devil. 

2 And when he had fasted 
forty days and forty 
nights, he was after- 
wards an hungered. beasts. 

5 And when the Tempt- 
er came to him, he said, If thou be 
the Son of God, command that these 

* stones be made bread. But he an- 
swered and said, It is written, " Man 
shall not live by bread alone, but by 
every word that proceedeth out of 
the mouth of God." (Deut. 8 : 3.) 



5 Then the Devil taketh him up into 
the holy city, and setteth him f on a 

6 pinnacle of "the temple, and saith un- 
to him, If thou be the Son of God, 
cast thyself down, for it is written, 

He shall give his angels charge concern- 
ing thee : 
And in their hands they shall bear thee up, 
Lest at any time thou dash thy foot 
against a stone. (Ps. 91 : 11.) 



1 And Jesus being full 
of the Holy Ghost, re- 
turned from Jordan, 
and was led by the Spir- 
it into the wilderness, 

2 being forty days tempt- 
ed of the Devil. And 
in those days he did 
eat nothing : and when 

they were ended, he d afterwards hun- 
gered. 

3 And the Devil said unto him, If 
thou be the Son of God, command 
this stone that it be made bread. 

4 And Jesus answered him, saying, It 
is written, " That man shall not live 
by bread alone, e but by every word 
of God." 

9 And he brought him to Jerusalem, 
and set him f on a pinnacle of the 
temple, and said unto him, If thou 
be the Son of God, cast thyself down 

10 from hence ; for it is written, 

He shall give his angels charge over thee, 
to keep thee ; 
11 And in their hands they shall bear thee up, 
Lest at any time thou dash thy foot 
against a stone. 



»16. Coming. 

d 2. Omit afterwards. 



b ll. In thee. c 23. AVhen he began to teach was. 

e 4. Omit but by every word of God. f 5, 9. On the pinnacle. 



36 



ANNOUNCEMENT AND INTRODUCTION 



Matthew 4. 

7 Jesus said unto him, It is written 
again, "Thou shalt not tempt the 
LORD thy God." (Deut. 6 : ie.) 

8 Again the Devil taketh him up in- 
to an exceeding high mountain, and 
showeth him all the kingdoms of the 

9 world, and the glory of them, and 
saith unto him, All these things will 
I give thee, if thou wilt fall down 

10 and worship me. Then saith Jesus 
unto him, Get thee hence, Satan ! for 
it is written, " Thou shalt worship 
the LORD thy God, and him only 

Shalt thou Serve." (Deut. 6 : 13.) 



Luke 4. 
12 And Jesus answering, said unto him, 
It is said, " Thou shalt not tempt the 
LORD thy God." 

5 And the Devil, taking him up into 
a high mountain, showed unto him 
all the kingdoms of the world in a 

6 moment of time. And the Devil 
said unto him, All this power will I 
give thee, and the glory of them: 
for that is delivered unto me, and to 

7 whomsoever I will, I give it. If thou 
therefore wilt worship me, all shall 

8 be thine. And Jesus answered and 
said unto him; Get thee behind me, 
Satan ! for it is written, Thou shalt 
worship the LORD thy God, and him 
only thou shalt serve. 



MATTHEW. 

11 Then the Devil leav- 
eth him, and behold, 
angels came and minis- 
tered unto him. 



MARK. 



13 And the angels min- 
istered unto him. 



LUKE. 

And when the Devil 
had ended all the temp- 
tation, he departed from 
him for a season. 



§ 22. The Testimony of John the Baptist to Jesus. 

Bethany beyond Jordan. A. D. 26, 27. 

JOHN 1 : 15-34. 

(1) Testifies to the preeminence of Jesus, 15-18. (2) John witnesseth to his 
forerunner ship, 19-23. (3) Why he baptized, 24-27, 31. (4) The place where 
he bore testimony, 28. (5) Points out Jesus as the Lamb of God, 29, 30. 
(6) John's witness of the Spirit descending and abiding on Jesus, 32-34. 

15 John bare witness of him, and cried, saying, This was he of whom I spake, 

16 He that cometh after me is preferred before me ; for he was before me. And 

17 of his fullness have all we received, and grace for grace. For the law was 

18 given by Moses, but grace and truth came by Jesus Christ. No man hath 
seen God at any time ; a the only begotten Son, which is in the bosom of the 
Father, he hath declared him. 

19 And this is the b record of John, when the Jews sent priests and Levites 

20 from Jerusalem, to ask him, Who art thou? And he confessed, and denied 

21 not; but confessed, I am not the Christ. And they asked him, What then? 
Art thou Elias ? And he saith, I am not. Art thou c that prophet ? And he 

22 answered, No. Then said they unto him, Who art thou ? that we may give 

23 an answer to them that sent us. What sayest thou of thyself ? He said, I 
am 

The voice of one crying in the wilderness, 
Make straight the way of the LORD, 

24 as said the prophet Esaias. And they which were sent were of the Pharisees. 

25 And they asked him, and said unto him, Why baptizest thou then, if thou be 

26 not that Christ, nor Elias, neither c that prophet ? John answered them, say- 



s' 18. Manv very ancient authorities read, God onlv begotten who. 
»> 19. Witness. <= 21, 25. The. 



of Christ's public ministry. 37 

John 1. 
ing, I baptize a with water : but there standeth one among you, whom ye know 

27 not : he it is, who, coming after me, is preferred before me, whose shoe's 

28 latchet I am not worthy to unloose. These things were done in b Bethabara 
beyond Jordan, where John was baptizing. 

29 The next day John seeth Jesus coming unto him, and saith, Behold the 

30 Lamb of God, which taketh away the sin of the world ! This is he of whom 
I said, After me cometh a man which is preferred before me ; for he was be- 

31 fore me. And I knew him not : but that he should be made manifest to Israel, 

32 therefore am I come baptizing a with water. And John bare c record, saying, I 
saw the Spirit descending from heaven like a dove, and it abode upon 

33 him. And I knew him not : but he that sent me to baptize a with water, the 
same said unto me, Upon whom thou shalt see the Spirit descending and re- 

34 maining on him, the same is he which baptizeth a with the Holy Ghost. And 
I saw, and bare c record, that this is the Son of God. 

§ 23. Jesus Gains his Fiest Disciples. 

At Bethany beyond Jordan. In Galilee. A. D. 27. 

JOHN 1 : 35-51. 

(1) John again points to Jesus as the Lamb of God, 35, 36. (2) Andrew and 
probably John follow Jesus. 37-39. (3) Andrew bringeth Simon to Jesus, 
40-42. (4) Jesus findeth Philip, 43, 44. (5) Philip brings Nathanael to 
Jesus, 45-47. Jesus converses with Nathanael, 47-51. 

3536 Again the next day after, John stood, and two of his disciples ; and look- 
s' ing upon Jesus as he walked, he saith, Behold the Lamb of God ! And the 

38 two disciples heard him speak, and they followed Jesus. Then Jesus turned, 
and saw them following, and saith unto them, What seek ye ? They said 
unto him, Rabbi (which is to say, being interpreted, Master), where dwellest 

39 thou? He saith unto them, Come and see. They came and saw where he 
dwelt, aud abode with- him that day : d for it was about the tenth hour. 

40 One of the two which heard John speak, and followed him, was Andrew, 

41 Simon Peter's brother. He first findeth his own brother Simon, and saith 
unto him, We have found the Messias (which is, being interpreted, the Christ). 

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou 
art Simon, the son of e Jona : thou shalt be called Cephas (which is, by inter- 
pretation, f a stone). 

43 The day following Jesus would go forth into Galilee, and findeth Philip, 

44 and saith unto him, Follow me. Now Philip was of Bethsaida, the city of 

45 Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have 
found him of whom Moses in the law, and the prophets, did write, Jesus of 

46 Nazareth, the son of Joseph. And Nathanael saith unto him, Can there any 
good thing come out of Nazareth ? Philip saith unto him, Come and see. 

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite 

48 indeed, in whom is no guile! Nathanael saith unto him, Whence knowest 
thou me? Jesus answered and said unto him, Before that Philip called thee, 

4y when thou wast under the fig tree, I saw thee. Nathanael answered and saith 

50 unto him, Babbi, thou art the Son of God ; thou art the King of Israel. Jesus 
answered and said unto him, Because I said unto thee, I saw thee under the 

51 fig tree, believest thou? thou shalt see greater things than these. And he 
saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven 
open, and the angels of God ascending and descending upon the Son of man. 



a 26, 31, 33, 34. Am. in, or text. 

* 28. Bethany. ° 32, 34. Witness. a 39. Omit for. 

e 42. John, called in Matt. 16 : 17, Jonah. f 42. Peter, that is rock or stone. 

4 



38 ANNOUNCEMENT AND INTRODUCTION 

§ 24. The Marriage at Cana of Galilee. 

A. D. 27. 

JOHN 2 : 1-11. 

(1) Jesus and his disciples invited to a marriage, 1, 2. (2) Wine failing, 
Mary' s request and Jesus' 1 reply, 3, 4. (3) Mary' s direction to the ser- 
vants, 5. (4) The water-pots. Jesus' direction in regard to them, 6-8. 
(5) The water changed into wine, 9. (6) Remarks of the ruler of the 
feast thereon, 10. (7) The beginning of miracles, 11. 

1 And the third day there was a marriage in Cana of Galilee ; and the mother 

2 of Jesus was there. And a both Jesus was called, and his disciples, to the 

3 marriage. And when they b wanted wine, the mother of Jesus saith unto him, 

4 They have no wine. Jesus saith unto her, Woman, what have I to do with 

5 thee? mine hour is not yet come. His mother saith unto the servants, What- 

6 soever he saith unto you, do it. And there were set there six water-pots of stone, 
after the manner of the purifying of the Jews, containing two or three firkins 

7 apiece. Jesus saith unto them, Fill the -water-pots with water. And they 

8 filled them up to the brim. And he saith unto them, Draw out now, and bear 

9 unto the c governor of the feast. And they bare it. When the ruler of the 
feast had tasted the water that was made wine, and knew not whence it was 
(but the servants which drew the water knew), the c governor of the feast 

10 called the bridegroom, and saith unto him, Every man at the beginning doth 
set forth good wine : and when men have well drunk, then that which is 

11 worse : but thou hast kept the good wine until now. This beginning of 
d miracles did Jesus in Cana of Galilee, and manifested forth his glory ; and 
his disciples believed on him. 

§ 25. Jesus Visits Capernaum. 

A. D. 27. 

JOHN 2 : 12. 

(1) Goes down to Capernaum. (2) Who were with him. (3) Their tempo- 
rary stay. 

12 After this he went down to Capernaum, he, and his mother, and his breth- 
ren, and his disciples ; e and they continued there not many days. 

» 2. Also. b 3. When the wine failed. ° 8, 9. Ruler, 

d 11. His signs. e 12. And there they abode. 



PART III, 



FROM THE FIRST PASSOVER OF CHRIST'S PUBLIC MINISTRY UNTIL 
THE SECOND. 

One year, from April A. D. 27, to April A. D. 28. 



§ 26. Jesus attends the Passover, and expels the Traders from 

the Temple. 

Jerusalem, A. D. 27. 

JOHN 2 : 13-25. 

(1) Jesus goes to Jerusalem at the passover, 13. (2) Finds the temple dese- 
crated, 14. (3) Cleanses it, 15-17 : . (4) The Jews ask a sign ; Jesus pro- 
poses one, foretelling his resurrection, 18-22. (5) Many believe, 23. (6) But 
were not to be trusted, 24, 25. 

13 And the Jews' passover was at hand ; and Jesus went up to Jerusalem, and 

14 found in the temple those that sold oxen, and sheep, and doves, and the 

15 changers of money, sitting : and when he had made a scourge of small cords, 
he drove them all out of the temple, and the sheep and the oxen ; and poured 

16 out the changers' money, and overthrew the tables ; and said unto them that 
sold doves, Take these things hence : make not my Father's house a house of 

17 merchandise. And his disciples remembered that it was written, 

The zeal of thine house hath eaten me up. (Ps. 69 : 9.) 

18 Then answered the Jews, and said unto him, What sign showest thou unto us, 

19 seeing that thou doest these things ? Jesus answered and said unto them, 

20 Destroy this temple, and in three days I will raise it up. Then said the Jews, 
Forty and six years was this temple in building, and wilt thou rear it up in 

21 22 three days ? But he spake of the temple of his body. When therefore he 

was risen from the dead, his disciples remembered that he had said this a unto 

them : and they believed the scripture, and the word which Jesus had said. 

23 Now, when he was in Jerusalem at the passover, b in the feast-eZay, many 

2i believed in his name, when they saw the c miracles which he did. But Jesus 

25 did not commit himself unto them, because he knew all men, and needed not 

that any should testify of man : for he knew what was in man. 

§ 27. NICODEMUS VISITS JESUS BY NlGHT. 

Jerusalem, A. D. 27. 

JOHN 3 : 1-21. 

(1) Nicodemus comes to Jesus, and salutes him, 1, 2. (2) Jesus replies ; the 
necessity of the new birth, 3. (3) Nicodemus astonished, 4. (4) Jesus re- 
iterates and explains, 5-8. (5) Nicodemus still wonders, 9. (6) A greater 

» 22. Omit unto them. b 23. During the feast. « 23. Signs. 



40 FROM THE FIRST PASSOVER OF CHRIST'S 

wonder that a teacher in Israel should be thus ignorant, 10. (7) Jesus, 
however, affirms from actual knowledge both of heaven and earth, 11-13. 
(8) Foretells his death, and its saving power, 14, 15. (9) Declares the 
love of God, 16. (10) The Son sent not to condemn but to save, 17. (11) 
Men condemned through unbelief and love of darkness, 18, 19. (12) Con- 
cerning hating and loving the light, 20, 21. 

1 There was a man of the Pharisees named Nicodemus, a rmler of the Jews : 

2 the same came to Jesus by night, and said unto him, Rabbi, we know that 
thou art a teacher come from God : for no man can do these a miracles that 
thou doest, except God be with him. 

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a 

4 man be born again, he can not see the kingdom of God. Nicodemus saith 
unto him, How can a man be born when he is old ? can he enter the second 
time into his mother's womb, and be born ? 

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of 

6 water, and of the Spirit, he can not enter into the kingdom of God. That 
which is born of the flesh is flesh ; and that which is born of the Spirit is 

7 spirit. Marvel not that I said unto thee, Ye must be born again. The wind 

8 bloweth where it listeth, and thou hearest the sound thereof, but canst not 
tell whence it cometh, and whither it goeth : so is every one that is born of the 
Spirit. 

9 Nicodemus answered and said unto him, How can these things be ? Jesus 

10 answered and said unto him, Art thou b a master of Israel, and knowest not 

11 these things ? Verily, verily, I say unto thee, We speak that we do know, and 

12 testify that we have seen ; and ye receive not our witness. If I have told you 
earthly things, and ye believe not, how shall ye believe if I tell you of heavenly 

13 things ? And no man hath ascended up to heaven, but he that came down 

14 from heaven, even the Son of man which is in heaven. And as Moses lifted 
up the serpent in the wilderness, even so must the Son of man be lifted up : 

15 that whosoever believeth in him should not perish, but have eternal life. For 

16 God so loved the world, that he gave his only begotten Son, that whosoever 

17 believeth in him should not perish, but have everlasting life. For God sent 
not his Son into the world, to condemn the world ; but that the world through 

18 him might be saved. He that believeth on him is not condemned • but he 
that believeth not is condemned already, because he hath not believed in the 

19 name of the only begotten Son of God. And this is the condemnation, that 
light is come into the world, and men loved darkness rather than light, be- 

20 cause their deeds were evil. For every one that doeth evil hateth the light, 

21 neither cometh to the light, lest his deeds should be reproved. But he that 
doeth c truth, cometh to the light, that his deeds may be made manifest, that 
they are wrought in God. 

§ 28. Jesus leaves Jerusalem ; remains in Judea, exercising his 
Ministry and making Disciples. 

In Judea, probably along the Jordan, A. D. 27. 

JOHN 3 : 22-24. 

(1) Jesus tarries in Judea, 22. (2) Baptizes, that is, his disciples (John 
4 : 2), 22. (3) John at JEnon, 23, 24. 

22 After these things came Jesus and his disciples into the land of Judea ; and 

23 there he tarried with them, and baptized. And John also was baptizing in 
^Enon, near to Salim, because there was much water there : and they came, 

24 and were baptized. For John was not yet cast into prison. 

» 2. Signs. *> 10. The teacher. <= 21. The truth. 



PUBLIC MINISTRY UNTIL THE SECOND. 41 

§ 29. The final Testimony of John the Baptist to Jesus. 

A^non, A. D. 27. 

JOHN 3 : 25-36. 

(1) A question about purification, 25. (2) A Jew excites John 1 s disciples to 
envy, 26. (3) John affirms that he is not the Christ. Christ the Bride- 
groom, and he the friend of the Bridegroom, 27-29. (4) Christ must in- 
crease, he decrease, 30,31. (5) Christ's testimony the most reliable. The 
Spirit given him without measure. The Father's love for him, 32-35. 
(6) Faith and everlasting life; unbelief and wrath, 36. 

23 Then there arose a question a between some of John's disciples and the Jews, 

26 about purifying. And they came unto John, and said unto him, Eabbi, he 
that was with thee beyond Jordan, to whom thou barest witness, behold, the 

27 same baptizeth, and all men come to him. John answered and said, A man 

28 can receive nothing, except it be given him from heaven. Ye yourselves bear 
me witness that I said, I am not the Christ, but that I am sent before him. 

29 He that hath the bride is the bridegroom : but the friend of the bridegroom, 
which standeth and heareth him, rejoices greatly because of the bridegroom's 

30 voice : this my joy therefore is fulfilled. He must increase, but I must de- 

31 crease. He that cometh from above is above all : he that is of the earth is 
earthly, and speaketh of the earth : he that cometh from heaven is above all. 

32 And what he hath seen and heard, that he testifieth ; and no man receiveth 

33 his testimony. He that hath received his testimony, hath set to his seal that 

34 God is true. For he whom God hath sent, speaketh the words of God : for 

35 God giveth not the spirit by measure unto him. The Father loveth the Son, 

36 and hath given all things into his hand. He that believeth on the Son, hath 
everlasting life : and he that believeth not the Son, shall not see life ; but the 
wrath of God abideth on him. 

§ 30. Imprisonment of John the Baptist. 

In the castle of Machaerus, on the eastern shore of the Dead Sea. A. D. 27. 

Compare § 74. 

LUKE 3 : 19, 20. 

(1) Herod reproved by John, 19. (2)Casts John in prison, 20. 

19 But Herod the tetrarch, being reproved by him for Herodias his brother 

20 Philip's wife, and for all the evils which Herod had done, added yet this 
above all, that he shut up John in prison. 

§ 31. Jesus departs into Galilee. 

Judea and Samaria. A. D. 27. 

MATT. 4 : 12. MABK 1 : 14. LUKE 4 : 14. JOHN 4 : 1-4. 

(1) Jesus knows that the Pharisees have heard of his success, John 1, 2. 
(2) Jesus also hears of John' s imprisonment. Matt. 12; Mark 14. (3) 
Departs into Galilee by way of Samaria, Matt. 12 ; Mark 14 ; Luke 14 ; 
John 4. 

JOHN. 

1 When therefore the Lord knew how the Pharisees had heard that Jesus 

2 made and baptized more disciples than John (though Jesus himself bap- 

» 25. On the part of John's disciples with a Jew. 



42 



FROM THE FIRST PASSOVER OF CHRIST S 



MATTHEW. 

12 And when Jesus 
had heard that 
John was a cast 
into prison, he 
departed into 
Galilee. 



MAKK. 

Now, after that 
John was a put 
in prison, Jesus 
came into Gali- 
lee, 



LUKE. 

And Jesus re- 
turned in the 
power of the Spi- 
rit into Galilee: 



JOHN. 

tized not, but his 

3 disciples), he left 
Judea, and de- 
parted again in- 

4 to Galilee. And 
he must needs 
go through Sa- 
maria. 



§ 32. Jesus converses with a Samaritan Woman. 

Sychar (Askar). A. D. 27. 

JOHN 4 : 5-42. 

(1) Jesus comes to Jacob' s well, 5, 6. (2) Converses with the Samaritan 
woman concerning water, and the living water, 7-15. (3) Shows his 
knowledge of her character and condition, 16-18. (4) Perceiving his pro- 
phetical character, she broaches the question where men ought to worship, 
19, 20. (5) Jesus shows that the worship of the Father is spiritual, and 
not confined to place, 21-24. (6) Reveals himself to her as Messiah, 25, 26. 
(7) The disciples wonder at Jesus conversing with the woman, 27. (8) 
The woman goes to the city, and brings the people to Jesus, 28-30. (9) 
The food of Jesus, 31-34. (10) The harvest ripe, 35. (11) Sowing and 
reaping, 36-38. (12) Many Samaritans believe on him ; some from the 
saying of the woman, but more from having heard him themselves, 39-42. 

5 Then cometh he to a city of Samaria, which is called Sychar, near to the 

6 parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was 
there. Jesus therefore being wearied with his journey, sat thus on the well : 
and it was about the sixth hour. 

7 There cometh a woman of Samaria to draw water : Jesus saith unto her, 

8 Give me to drink. (For his disciples were gone away unto the city to buy 

9 meat.) Then saith the woman of Samaria unto him, How is it that thou, being 
a Jew, askest drink of me, which am a woman of Samaria ? (for the Jews 

10 have no dealings with the Samaritans). Jesus answered and said unto her, 
If thou knewest the gift of God, and who it is that saith to thee, Give me to 
drink ; thou wouldest have asked of him, and he would have given thee living 

11 water. The woman saith unto him, Sir, thou hast nothing to draw with, and 

12 the well is deep : from whence then hast thou that living water ? Art thou 
greater than our father Jacob, which gave us the well, and drank thereof, 

13 himself, and his children, and his cattle? Jesus answered and said unto her, 

14 Whosoever drinketh of this water shall thirst again : but whosoever drinketh 
of the water that I shall give him, shall never thirst ; but the water that I 
shall give him, shall be in him a well of water springing up into everlasting 

15 life. The woman saith unto him, Sir, give me this water that I thirst not, 
neither come b hither to draw. 

16 17 Jesus saith unto her, Go, call thy husband, and come hither. The woman 
answered and said, I have no husband. Jesus said unto her, Thou hast well 

18 said, I have no husband : for thou hast had five husbands, and he whom thou 
now hast is not thy husband : in that saidst thou truly. 

19 20 The woman saith unto him, Sir, I perceive that thou art a prophet. Our 
fathers worshiped in this mountain ; and ye say, that in Jerusalem is the 

21 place where men ought to worship. Jesus saith unto her, Woman, believe me, 
the hour cometh, when ye shall neither in this mountain, nor yet at Jerusa- 

22 lem, worship the Father. Ye worship ye know not what : we know what we 



» 12, 14. Delivered up. 



b 15. All the way hither. 



PUBLIC MINISTRY UNTIL THE SECOND. 43 

John 4. 

23 worship, for salvation is of the Jews. But the hour cometh, and now is, when 
the true worshipers shall worship the Father in spirit and in truth : for the 

24 Father seeketh such to worship him. God is a spirit: and they that worship 
him, must worship him in spirit and in truth. 

25 The woman saith unto him, I know that Messias cometh (which is called 

26 Christ) : when he is come, he will tell us all things. Jesus saith unto her, I 

27 that speak unto thee am he. And upon this came his disciples, and marveled 
that he talked with a the woman: yet no man said, What seekest thou ? or, 

28 Why talkestthou with her ? The woman then left her waterpot, and went her 

29 way into the city, and saith to the men, Come, see a man which told me all 

30 things that ever I did : is not this the Christ ? Then they went out of the city 
and b came unto him. 

31 32 In the mean while his disciples prayed him, saying, c Master, eat. But he 

33 said unto them, I have meat to eat that ye know not of. Therefore said the 

34 disciples one to another, Hath any man brought him aught to eat ? Jesus 
saith unto them, My meat is to do the will of him that sent me, and to finish 

33 his work. Say not ye, There are yet four months, and then cometh harvest? 
behold, I say unto you, Lift up your eyes, and look on the fields ; for they are 

36 white already to harvest. And he that reapeth receiveth wages, and gathereth 
fruit unto life eternal : that both he that soweth, and he that reapeth, may 

37 rejoice together. And herein is that saying true, One soweth and another 

38 reapeth. I sent you to reap that whereon ye bestowed no labor : other men 
labored, and ye are entered into their labors. 

39 And many of the Samaritans of that city believed on him for the saying 

40 of the woman, which testified, He told me all that ever I did. So when the 
Samaritans were come unto him, they besought him that he would tarry with 

41 them : and he abode there two days. And many more believed because of his 

42 own word ; and said unto the woman, Now we believe, not because of thy say- 
ing : for we have heard him ourselves, and know that this is indeed d the 
Christ, the Saviour of the world. 

§ 33. Jesus Arrives in Galilee, and Teaches Publicly. 

At Cana, and in the synagogues of Galilee. A. D. 27. 

MATT. 4 : 17. MARK 1 : 14, 15. LUKE 4 : 14, 15. JOHN 4 : 43-46. 

(1) After two days at Sychar Jesus goes into Galilee, John 43. (2) A prophet 
without honor in his own country, John 44. (3) The Galileans receive 
him, John 45 ; Luke 14. (4) Comes to Cana, John 46. (5) Preaches in 
their synagogues, Matt. 17 ; Mark 14, 15 ; Luke 15. 

JOHN. 

43 u Now, after e two days he departed thence, and went into Galilee. For 
Jesus himself testified, that a prophet hath no honor in his own country. 

45 Then when he was come into Galilee, the Galileans received him, having 

n p pri Jill "t* Tl f* 

MATTHEW. MARK. LUKE. things that he 

did at Jerusalem 

17 From that time l4 preaching the 14 and there went at the feast ; for 

Jesus began to gospel f of the out a fame of they also went 

preach, and to kingdom of God, him through all unto the feast, 

say, Repent : for 15 and saying, The the region round 46 So Jesus came 

the kingdom of time is fulfilled, 15 about. And he again into Cana 

»27. a. b 30. Were coming. "31. Rabbi. 

a 42. Omit the Christ. e 43 The two. f 14. Omit of the kingdom. 



44 FROM THE FIRST PASSOVER OF CHRIST'S 

Matthew 4. Mark 1. Luke 4. John 4. 

heaven is at and the king- taught in their of Galilee,where 

hand. dom of God is at synagogues, be- he made the 

hand : repent ye, ing glorified of water wine. 

and believe the all. 

gospel. 

§ 34. Jesus Heals the Nobleman's Son Lying III at Capernaum. 

At Cana. A. D. 27. 

JOHN 4 : 46-54. 

(1) A nobleman requests Jesus to heal his son, 46, 47. (2) The trial of his 
faith, 48, 49. (3) His request granted. The faith of the nobleman, 50. 
(-1) The son healed ; the ■power and omniscience of Jesus verified, 51-53. 
(5) The nobleman and house believe, 53, 54. 

46 And there was a certain nobleman, whose son was sick at Capernaum. 

47 When he heard that Jesus was come out of Judea into Galilee, he went unto 
him ; and besought him that he would come down and heal his son : for he 

48 was at the point of death. Then said Jesus unto him, Except ye see signs 

49 and wonders, ye will not believe. The nobleman saith unto him, Sir, come 

50 down ere my child die. Jesus saith unto him, Go thy way ; thy son liveth. 
And the man believed the word that Jesus had spoken unto him, and he went 

51 his way. And as he was now going down, his servants met him, and told him, 

52 saying, Thy son liveth. Then inquired he of them the hour when he began 
to amend. And they said unto him, Yesterday at the seventh hour the fever 

53 left him. So the father knew that it was at the same hour, in the which Jesus 
said unto him, Thy son liveth : and himself believed, and his whole house. 

54 This is again the second a miracle that Jesus did, when he was come out of 
Judea into Galilee. 

§ 35. Jesus Eejected at Nazareth. 

A. D. 27. 
MATT. 4 : 13. LUKE 4 : 16-30. 

(1) Jesus comes unto Nazareth, Luke 16. (2) Reads in the synagogue {Isaiah 
61 : 1-3), 17-19. (3) Astonishes his townsmen with his discourse, 20-22. 
(4) A prophet not accepted in his own country, 23-24. (5) Illustrated by 
the cases of Elijah and Elisha, 25-27. (6) Filled with wrath, they seek to 
kill him, 28, 29. (7) Passing through the midst of them, he leaves Nazar- 
eth, Luke 30 ; Matt. 13. 

LUKE. 

16 And he came to Nazareth, where he had been brought up : and, as his cus- 
tom was, he went into the synagogue on the sabbath day and stood up for to 

17 read. And there was delivered unto him the book of the prophet Esaias. And 
when he had opened the book, he found the place where it was written, 

18 The Spirit of the LORD is upon me, 

Because he hath anointed me to preach the gospel to the poor; 
He hath sent me b to heal the broken-hearted, 
To preach deliverance to the captives, 
And recovering of sight to the blind, 
To set at liberty them that are bruised, 

19 To preach the acceptable year of the LORD. 

20 And he closed the book, and he gave it again to the c minister, and sat down. 
And the eyes of all them that were in the synagogue were fastened on him. 

a 54. Sign. b 18. Omit to heal the broken-hearted. « 20. Attendant. 



PUBLIC MINISTRY UNTIL THE SECOND. 45 

Luke 4. 

21 And he began to say unto them, This day is this scripture fulfilled in your 

22 ears. And all bare him witness, and wondered at the gracious words which 

23 proceeded out of his mouth. And they said, Is not this Joseph's son ? And 
he said unto them, Ye will surely say unto me this proverb, Physician, heal 
thyself: whatsoever we have heard done in Capernaum, do also here in thy 

24 country. And he said, Verily, I say unto you, No prophet is accepted in his 

25 own country. But I tell you of a truth, many widows were in Israel in the 
days of Elias, when the heaven was shut up three years and six months, 

26 when great famine was throughout all the land; but unto none of them was 
Elias sent, save unto a Sarepta, a city of Sidon, unto a woman that was a 

27 widow. And many lepers were in Israel in the time of Eliseus the prophet ; 

28 and none of them was cleansed, saving Naaman the Syrian. And all they in 

29 the synagogue, when they heard these things, were filled with wrath, and rose 
up, and thrust him out of the city, and led him to the brow of the hill whereon 

their city was built, that they might 
30 cast him down headlong. But he 
MATTHEW. passing through the midst of them, 

went his way, 
13 And leaving Nazareth, 

§ 36. Jesus Goes to Capernaum, and Makes it his Residence. 

A. D. 28. 

MATT. 4 : 13-16. LUKE 4 : 31. 

(1) Jesus leaves Nazareth and dwells in Capernaum, Matt. 13 ; Luke 31. 
(2) The prediction of Isa. 9 : 1, 2 fulfilled, Matt. 14-16. 

MATTHEW. LUKE. 

13 he came and dwelt in Capernaum, 31 and came down to Capernaum, a city 
which is upon the sea-coast in the of Galilee, 

borders of Zabulon and Nephthalim, 

14 that it might be fulfilled which was 
spoken by Esaias the prophet, saying, 

15 The land of Zabulon, and the land of Nephthalim, 

By the way of the sea, 
Beyond Jordan, Ga'ilee of the Gentiles: 

16 The people which sat in darkness, saw great light ; 

And to them which sat in tne region and shadow of death, 
light is sprung up. 

§§ 37,41. Jesus Calls Four Disciples. The Miraculous Draught 

op Fishes. 

Sea of Galilee. Near Capernaum. A. D. 28. 

MATT. 4 : 18-22. MARK 1 : 16-20. LUKE 5 : 1-11. 

(1) Jesus walks by the seaside, Matt. 18; Mark 16. (2) Calls Simon and 
Andrew, the second time, Matt. 19, 20; Mark 17, 18. (3) Also James and 
John, Matt. 21, 22; Mark 19, 20. (4) The draught of fishes, Luke 1-11. 

MATTHEW. MARK. LUKE. 

18 And Jesus, walking 16 Now as he walked by 1 And it came to pass, 
by the sea of Galilee, the sea of Galilee, he that, as the people 
saw two brethren, Si- saw Simon and Andrew pressed upon him to 

» 26. Zarephath in the land of Sidon. 



46 



FROM THE FIRST PASSOVER OF CHRIST 8 



Matthew 4. 
mon called Peter, and 
Andrew h is brother, 
casting a net into the 
sea : for they were fish- 

19 ers. And he saith unto 
them, a Follow me, and 
I will make you fishers 

20 of men. And they 
straightway left their 
nets, and followed him. 

21 And going on from 
thence, he saw other 
two brethren, James the 
son of Zebedee, and 
John his brother, in a 
ship with Zebedee their 
father, mending their 
nets ; and he called 

22 them. And they im- 
mediately left the ship 
and their father, and 
followed him. 



Mark 1. 
his brother casting a 
net into the sea : for 

17 they were fishers. And 
Jesus said unto them, 
Come ye after me, and 
I will make you to be- 
come fishers of men. 

18 And straightway they 
forsook their nets, and 

19 followed him. And 
when he had gone a lit- 
tle farther thence, he 
saw James, the son of 
Zebedee, and John his 
brother, who also were 
in the ship mending 

20 their nets. And straight- 
way he called them : 
and they left their fath- 
er Zebedee in the ship 
with the hired servants, 
and went after him. 

LUKE. 



Luke 5. 
hear the word of God, 
he stood by the lake of 

2 Gennesaret, and saw 
two ships standing by 
the lake : but the fish- 
ermen were gone out of 
them, and were wash- 

3 ing their nets. And he 
entered into one of the 
ships, which was Si- 
mon's, and prayed him 
that he would b thrust 
out a little from the 
land. And he sat down, 
and taught the people 

4 out of the ship. Now 
when he had left speak- 
ing, he said unto Simon, 
b Launch out into the 
deep, and let down your 
nets for a draught. 

5 And Simon answering 
said unto him, Master, 
we have toiled all the 
night, and have taken 

6 nothing : nevertheless at thy word I will let down the net. And when they had 
this done, they inclosed a great multitude of fishes : and their net c brake. 

7 And they beckoned unto their partners, which were in the other ship, that 
they should come and help them. And they came, and filled both the ships, 

8 so that they began to sink. When Simon Peter saw it, he fell down at Jesus' 

9 knees, saying, Depart from me ; for I am a sinful man, O Lord. For he was 
astonished, and all that were with him, at the draught of the fishes which 

10 they had taken : and so was also James, and John, the sons of Zebedee, 
which were partners with Simon. And Jesus said unto Simon, Fear not ; from 

11 henceforth thou shalt catch men. And when they had brought their ships to 
land, they forsook all, and followed him. 

6 38. Jesus Heals a Demoniac in the Synagogue. 



At Capernaum. A. D. 28. 



MARK 1 : 21-28. 



LUKE 4 : 31-37. 



(1) A Sabbath in Capernaum, Mark 21. (2) Teaches in the synagogue, 
Mark 22; Luke 31, 32. (3) An unclean spirit cries out at him, Mark 23, 
24; Luke 33, 34. (4) Jesus forbids his speaking and casts him out, Mark 
25,26; LukeSb. (5) The people amazed ; his fame spreading, Mark 27, 
28 ; Luke 36, 37. 

MARK. 

21 And they went into Capernaum ; 
and straightway on the sabbath day 
he entered into the synagogue and 

22 taught. And they were astonished 
at his doctrine : for he taught them 
as one that had authority, and not as 



LUKE. 

31 and taught them on the sabbath days. 

32 And they were astonished at his doc- 
trine : for his word was with d power. 



» 19. Come ye after. 



»> 3, 4. Put. 



5. Nets were breaking. d 32. Authority. 



PUBLIC MINISTRY UNTIL THE SECOND. 



47 



Mark 1. 

23 the scribes. And there was in their 
synagogue a man with an unclean 

24 spirit ; and he cried out, saying, a Let 
us alone ! what have we to do with 
thee, thou Jesus of Nazareth ? art 
thou come to destroy us? I know 
thee who thou art, the Holy One of 

23 God. And Jesus rebuked him, say- 
ing, Hold thy peace, and come out of 

26 him. And when the unclean spirit 
had torn him, and cried with a loud 

27 voice, he came out of him, and they 
were all amazed, insomuch that they 
questioned among themselves, say- 
ing, b What thing is this ? what new 
doctrine is this? for with authority 
commandeth he even the unclean 

28 spirits, and they do obey him. And 
immediately his fame spread abroad 
throughout all the region round about 
Galilee. 



Luke 4. 

33 And in the synagogue there was a 
man which had a spirit of an unclean 
devil ; and he cried out with a loud 

34 voice, saying, Let us alone : what 
have we to do with thee, thou Jesus 
of Nazareth ? art thou come to de- 
stroy us ? I know thee who thou art, 

35 the Holy One of God ! And Jesus 
rebuked him, saying, Hold thy peace, 
and come out of him. And when 
the devil had thrown him in the- 
midst, he came out of him, and hurt 

36 him not. And they were all amazed, 
and spake among themselves, saying, 
What word is this ! for with authority 
and power he commandeth the un- 
clean spirits, and they come out. 

37 And the fame of him went out into 
every place of the country round 
about. 



§ 39. Heals Peter's Wife's Mother and Many Others. 

Capernaum. A. D. 28. 

MATT. 8 : 14-17. MARK 1 : 29-34. LUKE 4 : 38-41. 

(1) Leaves the synagogue and enters Peter's house, Matt. 14; Mark 29; 
Luke 38. (2) Simon's mother-in-law sick of a malignant fever, Matt. 15; 
Mark 30 ; Luke 38. (3) She is healed, Matt. 15 ; Mark 31 ; Luke 39. (4) 
At evening heals and casts out devils, Matt. 16; Mark 32-34; Luke 40, 41. 
(5) Isa. 53 : 4 fulfilled, Matt. 17. 



MATTHEW. 



u And when Jesus was 
come into Peter's house, 
he saw his wife's mother 
laid, and sick of a fever. 

15 And he touched her 
hand, and the fever left 
her : and she arose, and 
ministered unto d them. 



16 When the even was 
come, they brought un- 
to him many that were 
possessed with devils : 



MARK. 



29 



And c forthwith, when 
they were come out of 
the synagogue, they 
entered into the house 
of Simon and Andrew, 
with James and John. 

30 But Simon's wife's mo- 
ther lay sick of a fever ; 
and c anon they tell him 

31 of her. And he came 
and took her by the 
hand, and lifted her 
up; and e immediately 
the fever left her, and 
she ministered unto 
them. 

32 And at even, when 
the sun did set, they 
brought unto him all 
that were diseased, and 



LUKE, 

38 And he arose out of 
the synagogue, and en- 
tered into Simon's 
house. And Simon's 
wife's mother was taken 
with a great fever ; and 
they besought him for 

39 her. And he stood over 
her, and rebuked the 
fever; and it left her: 
and immediately she 
arose and ministered 
unto them. 

40 Now, when the sun 
was setting, all they 
that had any sick with 
divers diseases, brought 
them unto him : and he 
laid his hands on every 
one of them, and healed 



24. Omit Let us alone. 
29, 30. Straightway. 



b 27. What is this? a new teaching! with authority. 
d 15. Him. e 31. Omit immediately. 



48 



FROM THE FIRST PASSOVER OF CHRIST'S 



Matthew 8. 
and he cast out the spir- 
its with his word, and 
healed all that were 

17 That it might be ful- 
filled which was spo- 
ken by Esaias the pro- 
phet, saying, 

Himself took our infirmi- 
ties, and bare our sick- 



MARK 1. 
them that were pos- 

33 sessed with devils. And 
all the city was gath- 
ered together at the 

34 door. And he healed 
many that were sick of 
divers diseases, and cast 
out many devils; and 
suffered not the devils 
to speak, because they 
knew him. 



Luke 4. 
41 them. And devils also 
came out of many, cry- 
ing out, and saying, 
Thou art a Christ, the 
Son of God. And he, 
rebuking them, suffered 
them not to speak : for 
they knew that he was 
Christ. 



§ 40. Jesus Makes his First Pee aching Tour throughout Galilee 

with his Disciples. 

A. D. 28. 



MATT. 4 : 23-25. 



MARK 1 : 35-39. 



LUKE 4 : 42-44. 



(1) Jesus early at secret prayer, Mark 35; Luke 42. (2) Simon and others 
follow and find him, Mark 86, 37. (3) The peop>le also come to him and 
wish to detain him, Luke 42. (4) Cannot stay , for he must preach the gos- 
pel to other cities, Luke 43. (5) Goes forth preaching throughout Galilee, 
Matt. 23; Mark 38, 3'.); Luke 44. (6) Heals many diseases. His fame 
spreading far and wide, Matt. 23, 21. (7) Great multitudes follow him, 
Matt. 25. 

MARK. LUKE. 



35 And in the morning, rising up a 
great while before day, he went out 
and departed into a b solitary place, 

36 and there prayed. And Simon, and 
they that were with him, followed 

37 after him. 



And when it was day, he departed, 
and went into a desert place ; and 
the people sought him, and came 
unto him, and stayed him, that he 



MATTHEW. 



And when 
they had found him, 
they said unto him, 
All men seek for thee. 
And he said unto them, 
Let us go into the 
next towns, that I 
may preach there also : 
for therefore came I 



should not depart 
43 from them. And he 
said unto them, I must 
preach the kingdom of 
God to other cities also, 
for theiefore am I sent. 



39 forth. And he c preach- ** And he preached in the 
ed in their synagogues synagogues of Galilee, 
throughout all Galilee, 
d and cast out devils. 



23 And Jesus went about 
all Galilee, teaching in 
their synagogues, and 
preaching the gospel of 
the kingdom, and heal- 
ing all manner of sick- 

24 ness, and all manner of diseases among the people. And his fame went 
throughout all Syria : and they brought unto him all sick people that were 
taken with divers diseases and torments, and those which were possessed with 
devils, and those which were e lunatic, and those that had the palsy ; and he 
healed them. 

25 And there followed him great multitudes of people from Galilee, and from 
Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. 



a 41. Om'T Christ. b 35. Desert. 

d 39. Am., Preaching and casting out demons. 



c 38. Went into. 

« 24. Epileptic and palsied. 



PUBLIC MINISTRY UNTIL THE SECOND. 49 



§ 42. The Sermon on the Mount. 

Probably near Capernaum. A. D. 28. Compare The Sermon on the Plain, 
§ 51. Also for additional foot-notes. 

MATT. Chapters 5, 6, 7. 
Subject. The Nature, Subjects, and Principles of the Kingdom of 

God. 
MATTHEW 5 : 1, 2. 

1 And seeing the multitudes, he went up into a a mountain : and when he was 

2 set, his disciples came unto him. And he opened his mouth and taught them, 
saying, 

(1) Who are the truly happy ; and in what true happiness consists. 
MATTHEW 5 : 3-12. 

3 4 Blessed are the poor in spirit : for theirs is the kingdom of heaven. Blessed 

5 are they that mourn : for they shall be comforted. Blessed are the meek : for 

6 they shall inherit the earth. Blessed are they which do hunger and thirst 

7 after righteousness: for they shall be filled. Blessed are the merciful: for 

8 they shall obtain mercy. Blessed are the pure in heart: for they shall see 

9 God. Blessed are the peace-makers : for they shall be called the b children of 

10 God. Blessed are they which are persecuted for righteousness' sake: for 

11 theirs is the kingdom of heaven. Blessed are ye when men shall revile you, 
and persecute you, and shall say all manner of evil against you falsely, for my 

12 sake. Rejoice, and be exceeding glad, for great is your reward in heaven : for 
so persecuted they the prophets which were before you. 

(2) The important relation of Christ's disciples to the world ; their dignity 

and high vocation, 13-16. 

13 Ye are the salt of the earth : but if the salt have lost his savor, wherewith 
shall it be salted ? It is thenceforth good for nothing-, but to be cast out and 

14 to be trodden under foot of men. Ye are the light of the world. A city that 

15 is set on a hill can not be hid. Neither do men light a c candle, and put it 
under a bushel, but on d a candlestick : and it giveth light unto all that are in 

16 the house. Let your light so shine before men, that they may see your good 
works, and glorify your Father which is in heaven. 

(3) The relation of Christ to the law ; Christ the fulfiller of the law, 17-20. 

17 Think not that I am come to destroy the law, or the prophets : I am not 

18 come to destroy, but to fulfill. For verily, I say unto you, Till heaven and 
earth pass, one jot or one tittle shall in no wise pass from the law, till e all 

19 be fulfilled. Whosoever therefore shall break one of these least command- 
ments, and shall teach men so, he shall be called the least in the kingdom of 
heaven : but whosoever shall do, and teach them, the same shall be called 

20 great in the kingdom of heaven. For I say unto you, that except your right- 
eousness shall exceed the righteousness of the scribes and Pharisees, ye shall in 
no case enter into the kingdom of heaven. 

(4) The law spiritually expounded in contrast to the Pharisaical exposition 

according to the letter. Illustrated BY six examples, 21-48. 

21 Ye have heard that it was said f by them of old time, " Thou shalt not 
kill," and, " Whosoever shall kill, shall be in danger of the judgment : " 

a 1. The. b 9 Sons. « 15. Lamp. a 15. The stand. 

e 18. All things be accomplished. f 21. To them. 

5 



50 FROM THE FIRST PASSOVER OF CHRISES 

Matthew 5. 

22 but I say unto you, That whosoever is angry with his brother without a cause, 
shall be in danger of the judgment : and whosoever shall say to his brother, 
Iiaca, shall be in danger of the council : but whosoever shall say, Thou fool, 

23 shall be in danger of hell fire. Therefore, if thou bring thy gift to the altar, 

24 and there rememberest that thy brother hath aught against thee, leave there 
thy gift before the altar, and go thy way ; first be reconciled to thy brother, 
and then come and offer thy gift. 

25 Agree with thine adversary quickly, whilst thou art in the way with him ; lest 
at any time the adversary deliver thee to the judge, and the judge deliver 

26 thee to the officer, and thou be cast into prison. Verily, I say unto thee, 
Thou shalt by no means come out thence, till thou hast paid the uttermost 
farthing. 

27 Ye have heard that it was said a by them of old time, " Thou shalt not com- 

28 mit adultery : " but I say unto you, That whosoever looketh on a woman to 

29 lust after her, hath committed adultery with her already in his heart. And 
if thy right eye offend thee, pluck it out, and cast it from thee ; for it is pro- 
fitable for thee that one of thy members should perish, and not that thy whole 

30 body should be cast into hell. And if thy right hand offend thee, cut it off, 
and cast it from thee : for it is profitable for thee that one of thy members 

31 should perish, and not that thy whole body should be cast into hell. It hath 
been said, " Whosoever shall put away his wife, let him give her a writing of 

32 divorcement : " but I say unto you, That whosoever shall put away his wife, sav- 
ing for the cause of fornication, causeth her to commit adultery : and whoso- 
ever shall marry her that is divorced committeth adultery. 

33 Again, ye have heard that it hath been said b by them of old time, " Thou 
shalt not forswear thyself, but shalt perform unto the LORD thine oaths : " 

34 But I say unto you, Swear not at all : neither by heaven ; for it is God's 

35 throne : nor by the earth ; for it is his footstool : neither by Jerusalem ; for 

36 it is the city of the great King : neither shalt thou swear by thy head, 

37 because thou canst not make one hair white or black. But let your com- 
munication be, Yea, yea ; Nay, nay ; for whatsoever is more than these cometh 
of c evil. 

38 Ye have heard that it hath been said, "An eye for an eye, and a tooth for a 

39 tooth." But I say unto you, That ye resist not d evil : but whosoever shall 

40 smite thee on thy right cheek, turn to him the other also : and if any man 
will sue thee at the law, and take away thy coat, let him have thy cloak also. 

41 42 And whosoever shall compel thee to go a mile, go with him twain. Give to 
him that asketh thee : and from him that would borrow of thee, turn not 
thou away. 

43 Ye have heard that it hath been said, " Thou shalt love thy neighbor, and 

44 hate thine enemy : " But I say unto you, Love your enemies, bless them that 
curse you, do good to them that hate you, and pray for them which despite- 

45 fully use you, and persecute you ; that ye may be the children of your Father 
which is in heaven : for he maketh his sun to rise on the evil and on the good, 

46 and sendeth rain on the just and on the unjust. For if ye love them which 

47 love you, what reward have ye? do not even the publicans the same? and if 
ye salute your brethren only, what do ye more than others ? do not even the 

48 publicans so ? Be ye therefore perfect, even as your Father which is in heaven 
is perfect. 

(5) Practical Piety expounded. The right way of performing religious duties. 

MATTHEW 6 : 1-18. 

1 Take heed that ye do not your e alms before men, to be seen of them : other- 

a 27. Omit by them of old time. V83. To them. 

c 37. The evil one, or text. d 39. Him that is evil, or text. 

e l. Righteousness. 



PUBLIC MINISTRY UNTIL THE SECOND. 51 

Matthew 6. 
2 wise ye have no reward of your Father which is in heaven. Therefore when 

thou doest thine alms, do not sound a trumpet before thee, as the hypocrites 

do, in the synagogues, and in the streets, that they may have glory of men. 
s Verily, I say unto you, They have their reward. But when thou doest alms, 
* let not thy left hand know what thy right hand doeth ; that thine alms may 

be in secret : and thy Father, which seeth in secret, himself shall reward thee 

a openly. 

5 And when thou prayest, thou shalt not be as the hypocrites are: for they 
love to pray standing in the synagogues, and in the corners of the streets, that 
they may be seen of men. Verily, I say unto you, They have their reward. 

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut 
thy door, pray to thy Father which is in secret : and thy Father, which seeth 

' in secret, shall reward thee a openly. But when ye pray, use not vain repeti- 
tions, as the b heathen do: for they think that they shall be heard for their 

8 much speaking. Be not ye therefore like unto them ; for your Father 

9 knoweth what things ye have need of before ye ask him. After this manner 
therefore pray ye : 

10 Our Father which art in heaven, hallowed be thy name. Thy kingdom 

11 come. Thy will be done in earth as it is in heaven. Give us this day our 
12 13 daily bread. And forgive us our debts, as we forgive our debtors. And lead 

us not into temptation, but deliver us from c evil, d For thine is the kingdom, 
and the power, and the glory, forever. Amen. 

14 For, if ye forgive men their trespasses, your heavenly Father will also for- 

15 give you : but, if ye forgive not men their trespasses, neither will your Father 
forgive your trespasses. 

16 Moreover, when ye fast, be not as the hypocrites, of a sad countenance : for 
they disfigure their faces, that they may appear unto men to fast. Verily, I 

17 say unto you, They have their reward. But thou, when thou fastest, anoint 

18 thy head, and wash thy face ; That thou appear not unto men to fast, but unto 
thy Father, which is in secret : and thy Father, which seeth in secret, shall 
reward thee a openly. 

(6) Jesus warns his disciples against worldliness ; and enjoins upon them 
entire consecration to God, 19-34. 

19 Lay not up for yourselves treasures upon earth, where moth and rust doth 

20 corrupt, and where thieves break through and steal ; but lay up for yourselves 
treasures in heaven, where neither moth nor rust doth corrupt, and where 

21 thieves do not break through nor steal. For where your treasure is there 

22 will your heart be also. The light of the body is the eye. If therefore thine 

23 eye be single, thy whole body shall be full of light. But if thine eye be evil, 
thy whole body shall be full of darkness. If therefore the light that is in 

24 thee be darkness, how great is that darkness ? No man can serve two masters : 
for either he will hate the one, and love the other ; or else he will hold to the 
one, and despise the other. Ye can not serve God and mammon. 

25 Therefore I say unto you, e Take no thought for your life, what ye shall eat, 
or what ye shall drink ; nor yet for your body, what ye shall put on. Is not 

26 the life more than meat, and the body than raiment ? Behold the fowls of the 
air : for they sow not, neither do they reap, nor gather into barns ; yet your 

27 heavenly Father feedeth them. Are ye not much better than they? Which 

28 of you by f taking thought can add one cubit unto his stature ? And s why 
take ye thought for raiment? Consider the lilies of the field, how they grow : 

29 they toil not, neither do they spin ; and yet I say unto you, That even Solomon 

»4, 6, 18. Omit openly. b 7. Gentiles. =13. The evil one, or text. 

a 13. Omtt for thine, etc. Some ancient authorities insert text, with variations. 

« 25. Be not anxious. f 27. By being anxious. 8 28. Why are ye anxious. 



52 FROM THE FIRST PASSOVER OF CHRIST'S 

Matthew 6. 

30 in all his glory was not arrayed like one of these. Wherefore if God so 
clothe the grass of the field, which to-day is, and to-morrow is cast into the 

31 oven, shall he not much more clothe you, O ye of little faith? Therefore 
a take no thought, saying, What shall we eat? or, what shall we drink' or 

32 wherewithal shall we be clothed ? (for after all these things do the Gentiles 
seek) ; for your heavenly Father knoweth that ye have need of all these 

33 things. But seek ye first the kingdom of God, and his righteousness, and all 

34 these things shall be added unto you. Take therefore a no thought for the 
morrow ; for the morrow shall b take thought for the things of itself. Suffi- 
cient unto the day is the evil thereof. 

(;7) Warned against a censorious spirit. Concerning their conduct toward 

their fellow-men. 

MATTHEW 7 : 1-12. 

i 2 Judge not, that ye be not judged. For with what judgment ye judge ye 
shall be judged : and with what measure ye mete, it shall be measured to you 

3 again. And why beholdest thou the mote that is in thy brother's eye, but 

4 considerest not the beam that is in thine own eye ? Or how wilt thou say to 
thy brother, Let me pull out the mote out of thine eye ; and behold, a beam is 

5 in thine own eye ? Thou hypocrite ! first cast out the beam out of thine own 
eye ; and then shalt thou see clearly to cast out the mote out of thy brother's 
eye. 

6 Give not that which is holy unto the dogs ; neither cast ye your pearls before 
swine, lest they trample them under their feet, and turn again and rend you. 

7 Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall 

8 be opened unto you. For every one that asketh, receiveth ; and he that 

9 seeketh, findeth ; and to him that knocketh, it shall be opened. Or what man 

10 is there of you, whom if his son ask bread, will he give him a stone ? Or if 

11 he ask a fish, will he give him a serpent? If ye then being evil, know how 
to give good gifts unto your children, how much more shall your Father 
which is in heaven give good things to them that ask him ? 

12 Therefore all things whatsoever ye would that men should do to you, do ye 
even so to them ; for this is the law and the prophets. 

(8) Earnestness in the way of salvation enjoined. Warning against false 
teachers, and against making a false profession, 13-29. 

13 Enter ye in at the c strait gate : for wide is the gate, and broad is the way, 

14 that leadeth to destruction, and many there be which go in thereat : because 
c strait is the gait, and d narrow is the way, which leadeth unto life, and few 
there be that find it. 

15 Beware of false prophets, which come to you in sheep's clothing, but in- 

16 wardly they are ravening wolves. Ye shall know them by their fruits. Do 
37 men gather grapes of thorns, or figs of thistles? Even so every good tree 

18 bringeth forth good fruit ; but a corrupt tree bringeth forth evil fruit. A 
good tree can not bring forth evil fruit, neither can a corrupt tree bring forth 

19 good fruit. Every tree that bringeth not forth good fruit is hewn down, and 

20 cast into the fire. Wherefore, by their fruits ye shall know them. 

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom 
of heaven ; but he that doeth the will of my Father which is in heaven. 

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy 

•31, 34. Be not anxious. b 34. Be anxious. c 13, 14. Narrow. d 14. Straitened. 



PUBLIC MINISTRY UNTIL THE SECOND, 



53 



Matthew r. 
name ? and in thy name have cast out devils ? and in thy name done many 

23 wonderful works ? And then will I profess unto them, I never knew you : 
depart from me, ye that work iniquity. 

24 Therefore, whosoever heareth these sayings of mine, and doeth them, I will 

25 liken him unto a wise man, which built his house upon a a rock. And the 
rain descended, and the rloods came, and the winds blew, and beat upon that 

26 house ; and it fell not : for it was founded upon a rock. And every one that 
heareth these sayings of mine, and doeth them not, shall be likened unto a 

27 foolish man. which built his house upon the sand. And the rain descended, 
and the rloods came, and the winds blew, and beat upon that house ; and it 
fell : and great was the fall of it. 

2S And it came to pass when Jesus had ended these sayings, the people were 
29 astonished at his doctrine. For he taught them as one having authority, and 
not as the scribes. 



§ 43. Jesus heals a Leper. Retires to Desert Places. 
Some town in Galilee. A. D. 2S. 



MATT. S : 1-4. 



MARK 1 : 40-45. 



LUKE 5 : 12-16. 



(1) Followed by multitudes. Matt. 1. (2) A leper implores Jesus to 
cleanse him. Matt. 2: Afar A 40; Luke 12. (3) Jesus is moved with com- 
passion. Mark 41. (4) Heals the leper, Matt. 3; Mark 42; Luke 13. (5) 
Commands him to tell no one. but show himself to the priest, and make 
the required offering. Matt. 4; Mark 43, 44: L uke 14. (6) The leper, 
however, publishes the matter, Mark 45. (7) Multitudes come to him, 
Jjiike 15. (S) Was wont to- retire into solitary 2>laces and pray, Mark 45 ; 
Luke 16. 



MATTHEW. 

1 When he was come 
down from the moun- 
tain, great multitudes 
followed him. 

2 And behold, there 
came a leper and wor- 
shiped him, saying, 
Lord, if thou wilt, thou 
canst make me clean. 

3 And Jesus put forth 
his hand, and touched 
him, saying, I will ; be 
thou cleam And im- 
mediately his leprosy 

* was cleansed. And 
Jesus saith unto him, 
See thou tell no man ; 
but go thy way, show 
thyself to the* priest, 
and offer the gift that 
Moses commanded, for 
a testimony unto them. 



MARK. 



40 And there b came a 
leper to him, beseech- 
ing him, and kneeling 
down to him, and say- 
ing unto him, If thou 
wilt, thou canst make 

n me clean. And Jesus, 
moved with compas- 
sion, put forth his 
hand, and touched him, 
and saith unto him, I 
will ; be thou clean. 

42 And c as soon as he had 
spoken, immediately 
the leprosy departed 
from him, and he was 
cleansed. 



LUKE. 



12 And it came to pass, 
when he was in a cer- 
tain city, behold, a man 
full of leprosy ; who 
seeing Jesus, fell on his 
face, and besought him, 
saying, Lord, if thou 
wilt, ^hou canst make 

13 me clean. And he put 
forth his hand and 
touched him, saying, I 
will : be thou clean. 
And immediately the 
leprosy departed from 
him. 



b 24. The. 



b 40. Cometh. 



42. Omit as soon as he had spoken. 



54 



FROM THE FIRST PASSOVER OF CHRIST S 



MARK. 

43 And he strictly charged him, and 

44 forthwith sent him away ; and saith 
unto him, See thou say nothing to 
any man ; but go thy way, show thy- 
self to the priest, and oiler for thy 
cleansing those things which Moses 
commanded, for a testimony unto 

45 them. But he went out, and began 
to publish it much, and to blaze 
abroad the matter, insomuch that 
Jesus could no more openly enter into 
a the city, but was without in desert 
places : and they came to him from 
every quarter. 



LUKE. 

14 And he charged him to tell no 
man : but go, and show thyself to 
the priest, and offer for thy cleansing, 
according as Moses commanded, for 
a testimony unto them. 

15 But so much the more went there 
a fame abroad of him : and great 
multitudes came together to hear, 
and to be healed by him of their in- 

10 firmities. And he withdrew himself 
into the wilderness, and prayed. 



§ 44. Returning to Capernaum, Jesus heals a Paralytic. 
A. D. 28. 



MATT. 9 : 2-8. 



MARK 2 : 1-12. 



LUKE 5 : 17-26. 



(1) Jesus returns to Capernaum after some days, Mark 2 : 1. (2) A mul- 
titude assembles ; he preaches to them, Mark 2. (3) Pharisees and doc- 
tors present, Luke 17. (4) One sick of the palsy brought to him, Matt. 2; 
Mark 3 ; Luke 18. (5) Let him down through the tiling, Mark 4 ; Luke 
19. (6) Jesus pronounces his sins forgiven, Matt. 2; Mark 5; Luke 20. 
(7) The Pharisees think Jesus guilty of blasphemy, Matt. 3; Mark 6, 7; 
Luke 21. (8) Jesus, knowing their thoughts, replies, Matt. 4, 5; Mark 8, 
9; Luke 22, 23. (9) Proves his power to forgive sins by healing the man, 
Matt. 6, 7; Mark 10-12; Luke 24, 25. (10) The people are amazed and 
glorify God, Matt. 8 ; Mark 12 ; Luke 26. 

MARK. LUKE. 



1 And again he entered into Caper- 
naum, after some days ; and it was 

2 noised that he was in the house. And 
b straightway many were gathered to- 
gether, insomuch that there was no 
room to receive them, no, not so 
much as about the door; and he 
preached the word unto them. 



17 And it came to pass on a certain 
day, as he was teaching, that there 
were Pharisees and doctors of the 
law sitting by, which were come 
out of every town of Galilee, and 
Judea, and Jerusalem : and the power 
of the LORD was ^present to heal 
them. 



MATTHEW. 

And behold, they 
brought to him a man 
sick of the palsy, lying 
on a bed : and Jesus 
seeing their faith, said 
unto the sick of the 
palsy, Son, be of good 
cheer ; thy sins be for- 
given thee. And be- 
hold, certain of the 
scribes said within 
themselves, This man 



MARK. 

3 And they come unto 
him, bringing one sick 
of the palsy, which 

4 was borne of four. And 
when they could not 
come nigh unto him for 
the press, they uncov- 
ered the roof where he 
was ; and when they 
had broken it up, they 
let down the bed where- 
in the sick of the palsy 



LUKE. 

18 And behold, men 
brought in a bed a man 
which was taken with a 
palsy : and they sought 
means to bring him in. 
and to lay him before 

19 him. And when they 
could not find by what 
way they might bring 
him in, because of the 
multitude, they went 
upon the house-top, and 



•45. a. 



b 2. Omit straightway. 



17. With him to heal, 



rUBLIC MINISTRY UNTIL THE SECOXD. 



Matthew 9. 

4 blasphemeth. And Je- 
sus, knowing their 
thoughts, said, Where- 
fore think ye evil in 

5 your hearts? For 
whether is easier to 
say, Thy sins be for- 
given thee ; or to say, 

6 Arise, and walk ? But 
that ye may know that 
the Son of man hath 
a power on earth to for- 
give sins (then saith 
he to the sick of the 
palsy), Arise, take up 
thy bed, and go unto 

7 tiiine house. And he 
arose, and departed to 
his house. 



MARK. 



Mark 2. 

5 lay. When Jesus saw 
their faith, he said un- 
to the sick of the pal- 
sy, Son, thy sins be for- 

6 given thee. But there 
were certain of the 
scribes sitting there, 
and reasoning in their 

7 hearts, Why doth this 
man b thus speak blas- 
phemies ? who can for- 
give sins but God on- 

8 ly ? And immediately, 
when Jesus perceived 
in his spirit that they 
so reasoned within 
themselves, he said un- 
to them, Why reason 
ye these things in your 

9 hearts ? Whether is it 
easier to say to the sick 
of the palsy, Thy sins 
be forgiven thee ; or to 
say, Arise, and take up 



10 thy bed, and walk? Bat that ye 
may know that the Son of man hath 
c power on earth to forgive sins, (he 

11 saith to the sick of the palsy), I say 
unto thee, Arise, and take up thy 
bed, and go thy way into thy house. 

12 And d immediately he arose, took up 
the bed, and went forth before them 
all; 



Luke 5. 
let him down through 
the tiling with his couch", 

into the midst before Je- 

20 sus. And when he saw 
their faith, he said unto 
him, Man, thy sins are 

21 forgiven thee. And the 
scribes and the Phari- 
sees began to reason, 
saying, Who is this 
which speaketh blas- 
phemies ? who can for- 
give sins but God 

22 alone ? But when Je- 
sus perceived their 
thoughts, he answer- 
ing, said unto them, 
What reason ye in your 

23 hearts ? Whether i s 
easier, to say, Thy sins 
be forgiven thee ; or 
to say, Rise up and 

24 walk ? But that ye may 
know that the Son of 

LUKE. 



man hath c power upon earth to for- 
give sins (he said unto the sick of the 
palsy), I say unto thee, Arise, and 
take up thy couch, and go unto thy 
25 house. And immediately he rose 
up before them, and took up that 
whereon he lay, and departed to his 
own house, glorifying God. 



MATTHEW. 

But when the multi- 
tude saw it they e mar- 
veled, and glorified 
God, which had given 
such c power unto men. 



MARK. 

insomuch that they 
were all amazed, and 
glorified God, saying, 
We never saw it on 
this fashion. 



LUKE. 

And they were all 
amazed, and they glori- 
fied God, and were filled 
with fear, saying, We 
have seen strange 
things to-day! 



MATT. 9 : 9. 



§ 45. The Call op Matthew. 
Capernaum. A. D. 28. 
MARK 2 : 13, 14. LUKE 5 : 27, 28. 



(1) Jesus teaches by the seaside, Mark 13. (2) Calls Matthew, also named 
Levi, to follow him, Matt. 9; Mark 14; Luke 27, 28. 



» 6. Authority . b 7. Sp.-ak thus? he blasphemeth. 

c 10, 24, 8. Authority. d i2 lie arose and straightway took. «8. Were -,f/-^d. 



56 



END OF FIRST PASSOVER PERrOD. 



MATTHEW. 



And as Jesus passed 
forth from thence, he 
saw a man named Mat- 
thew, sitting at the a re- 



MARK. 

13 And he went forth 
again by the seaside ; 
and all the multitude 
resorted unto him, and 

14 he taught them. And 
as he passed by, he saw 
Levi the son of Alpheus, 
sitting at the a receipt 



MATTHEW. 

ceipt of custom : and he saith unto 
him, Follow me. And he arose, and 
followed him. 



LUKE. 

27 And after these 
things he went forth, 
and saw a publican 
named Levi, sitting at 
the a receipt of custom : 
and he said unto him, 

28 Follow me. And he 
left all, rose up, and 
followed him. 

MARK. 



of custom, and said unto him, Fol- 
low me. And he arose and followed 
him. 



» 9, 14, 27. Place of toll. 



PART IV. 

FROM THE SECOND PASSOVER OF CHRIST'S PUBLIC MINISTRY UNTIL 

THE THIRD. 

One year, from April A. D. 28 to April A. D. 29. 



§ 46. Jesus goes to Jerusalem to the Passover. Healing op the 
Impotent Man at the Pool of Bethesda. The Jews Seek to Kill 
Jesus. 

A. D. 28. 

JOHN 5 : 1-47. 

(1) Jesus goes up to a feast, 1. (2) The pool of Bethesda, the sick, and the 
moving of the waters, 2-4. (3) A man there with an infirmity thirty- 
eight years, 5-7. (4) Jesus heals him, 8, 9. (5) It being the Sabbath, the 
man is blamed for carrying his bed, 9-13. (6) Jesus fi?ids the healed man 
and reveals himself to him, 14,15. (7) The Jews persecute Jesus, and seek 
to kill him, 16-18. (8) Jesus vindicates and explains his intimate relation 
to the Father, 19-30. (9) Adduces Divine testimony, and his own super- 
natural works as a proof of the truth of his claims, 31-38. (10) Refers 
them to the testimony of Scripture, and declaims that Moses accuses and 
convicts them of unbelief, 39-47. 

JOHN. 

I After this there was a a feast of the Jews : and Jesus went up to Jerusalem. 
* Now there is at Jerusalem, by the sheep market, a pool, which is called in the 

3 Hebrew tongue, Bethesda, having five porches. In these lay a great multi- 
tude of impotent folk, of blind, halt, withered, b waiting for the moving of 

4 the water. For an angel went down at a certain season into the pool, and 
troubled the water : whosoever then first after the troubling of the water 

5 stepped in, was made whole of whatsoever disease he had. And a certain man 

6 was there, which had an infirmity thirty and eight years. When Jesus saw 
him lie, and knew that he had been now a long time in that case he saith 

7 unto him, Wilt thou be made whole? The impotent man answered him, Sir, 
I have no man, when the water is troubled, to put me into the pool ; but while 

8 1 am coming, another steppeth down before me. Jesus saith unto him, Rise, 
9 take up thy bed, and walk. And immediately the man was made whole, and 

took up his bed, and walked : and on the same day was the sabbath. 
10 The Jews therefore said unto him that was cured, It is the sabbath day ; it 

II is not lawful for thee to carry thy bed. He answered them, He that made me 

12 whole, the same said unto me, Take up thy bed, and walk. Then asked they 
him, What man is that which said unto thee, Take up thy bed and walk ? 

13 And he that was healed wist not who it was : for Jesus had conveyed himself 
away, a multitude being in that place. 

a 1. Many ancient authorities read, the feast. 

b 3. The best ancient authorities omit waiting, etc., to the end of verse 4. 

57 



58 FROM THE SECOND PASSOVER OF CHRIST'S 

John 5. 

14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou 

15 art made whole : sin no more, lest a worse thing come unto thee. The man 
departed, and told the Jews that it was Jesus which had made him whole. 

16 And therefore did the Jews persecute Jesus, a and sought to slay him, 

17 because he had done these things on the sabbath day. But Jesus answered 

18 them, My Father worketh hitherto, and I work. Therefore the Jews sought 
the more to kill him, because he not only had broken the sabbath, but b said 
also, That God was his Father, making himself equal with God. 

19 Then answered Jesus, and said unto them, Verily, verily, I say unto you, 
The Son can do nothing of himself, but what he seeth the Father do : for 

20 what things soever he doeth, these also doeth the Son likewise. For the 
Father loveth the Son, and showeth him all things that himself doeth : and 

21 he will show him greater works than these, that ye may marvel. For as the 
Father raiseth up the dead, and quickeneth them ; even so the Son quickeneth 

22 whom he will. For the Father judgeth no man; but hath committed all 

23 judgment unto the Son ; that all men should honor the Son, even as they 
honor the Father. He that honoreth not the Son, honoreth not the Father 
which hath sent him. 

24 Verily, verily, I say unto you, He that heareth my word, and believeth on 
him that sent me, hath everlasting life, and shall not come into condemnation ; 

25 but is passed from death unto life, verily, verily, I say unto you, The hour 
is coming, and now is, when the dead shall hear the voice of the Son of God : 
and they that hear shall live. For as the Father hath life in himself, 

26 so hath he given to the Son to have life in himself; and hath given him 

27 authority to execute judgment also, because he is the Son of man. Marvel 
not at this : for the hour is coming, in the which all that are in the graves 

29 shall hear his voice, and shall come forth ; they that have done good, unto the 
resurrection of life ; and they that have done evil, unto the resurrection of 
damnation. 

30 I can of mine own self do nothing : as I hear, I judge : and my judgment 
is just; because I seek not mine own will, but the will of the Father which 
hath sent me. 

31 32 jf J hear w itness of myself, my witness is not true. There is another that 
beareth witness of me, and I know that the witness which he witnesseth of 

33 34 me i s true. Ye sent unto John, and he bare witness unto the truth. But I 
receive not testimony from man : but these things I say, that ye might be 

35 saved. He was a burning and a shining c light : and ye were willing for a 

36 season to rejoice in his light. But I have greater witness than that of John : 
for the works which the Father hath given me to finish, the same works that 

37 1 do, bear witness of me, that the Father hath sent me. And the Father him- 
self, which hath sent me, hath borne witness of me. Ye have neither heard 

38 his voice at any time, nor seen his shape. And ye have not his word abiding 
in you : for whom he hath sent, him ye believe not. 

39 d Search the scriptures ; for in them ye think ye have eternal life : and they 

40 are they which testify of me. And ye will not come to me, that ye might 
41 42 have life. I receive not honor from men. But I know you, that ye have 

43 not the love of God in you. I am come in my Father's name, and ye receive 

44 me not : if another shall come in his own name, him ye will receive. How 
can ye believe, which receive honor one of another, and seek not the honor 

45 e that cometh from God only? Do not think that I will accuse you to the 

46 Father : there is one that accuseth you, even Moses, in whom ye trust. For 

47 had ye believed Moses, ye would have believed me : for he wrote of me. But 
if ye believe not his writings, how shall ye believe my words ? 

a 16. Omit and sough* to slay him. M8. Also called God his own Father. 

c 35. Lamp. d 39. Ye search, or text. « 44. That cometh from the only God. 



PUBLIC MINISTRY UNTIL THE THIRD. 



59 



§ 47. The Disciples Pluck the Eaes of Grain on the Sabbath. 
On the way to Galilee. A. D. 28. 



MATT. 12 : 1- 



MARK 2 : 23-28. 



LUKE 6 : 1-5. 



(1) The disciples, being hungry, pluck ears of grain, Matt. 1; Mar k 23; 
Luke 1. (2) Are accused by the Pharisees, Matt. 2; Mark 24; Luke 2. 
(3) Jesus defends them by the case of David, Matt. 3, 4; Mark 25, 26; 
Luke 3, 4. (4) By the priests in the temple on the Sabbath, Matt. 5. (5) 
By his own greatness and authority, Matt. 6. (6) By Scripture (Hos. 
6 : 6), Matt. 7. (7) By the fact that the Sabbath was made for man, and he 
himself was Lord of the Sabbath, Matt. 8; Mark 27, 28; Luke 5. 



MATTHEW. 

1 At that time Jesus 
went on the sabbath 
day through the corn, 
and his disciples were a 
hungered, and began to 
pluck the ears of corn, 

2 aud to eat. But when 
the Pharisees saw it, 
they said unto him, Be- 
hold, thy disciples do 
that which is not law- 
ful to do upon the sab- 

3 bath day. But he said 
unto them, Have ye not 
read what David did 
when he was a hun- 
gered, and they that 

4 were with him ? how he 
entered into the house 
of God, and did eat the 
shewbread, which was 
not lawful for him to 
eat, neither for them 
which were with him, 
but only for the priests ? 

5 Or have ye not read in 
the law, how that on 
the sabbath days the 
priests in the temple 
profane the sabbath,and 

6 are blameless ? But I 
say unto you, That in 
this place is one greater 

7 than the temple. But 
if ye had known what 
this meaneth, 

I will have mercy, and 
not sacrifice : 

ye would not have con- 
demned the guiltless. 



MARK. 

23 And it came to pass, 
that he went through 
the corn-fields on the 
sabbath day ; and his 
disciples began, as they 
went, to pluck the ears 

24 of corn. And the Phari- 
sees said unto him, Be- 
hold, why do they on 
the sabbath day that 
which is not lawful? 

25 And he said unto them, 
Have ye never read 
what David did, when 
he had need, and was a 
hungered, he and they 
that were with him ? 

26 How he went into the 
house of God, in the 
days of Abiathar the 
high priest, and did eat 
the shewbread, which 
is not lawful to eat, but 
for the priests, and gave 
also to them which 
were with him ? 



And he said unto 
them, The sabbath was 
made for man, and not 
man for the sabbath : 



LUKE. 

1 And it came to pass 
on a the second sabbath 
after the first, that he 
went through the corn- 
fields ; and his disciples 
plucked the ears of 
corn, and did eat, rub- 
bing them in their 

2 hands. And certain of 
the Pharisees said unto 
them, Why do ye that 
which is not lawful to 
do on the sabbath days ? 

3 And Jesus answering 
them, said, Have ye not 
read so much as this, 
what David did, when 
himself was a hun- 
gered, and they which 

4 were with him ; how 
he went into the house 
of God, and did take 
and eat the shewbread, 
and gave also to them 
that were with him; 
which it is not lawful to 
eat but for the priests 
alone ? 



5 And he said unto 



■1. A sabbath, but many ancient authorities insert second-first. 



60 



FROM THE SECOND PASSOVER OF CHRIST S 



Matthew 12. 
For the Son of man is 
Lord a even of the sab- 
bath day. 



Mark 2. 
therefore, the Son 



of 



man is Lord also of the 
sabbath. 



Luke 6. 
them, That the Son of 
man is Lord b also of 
the sabbath. 



§ 48. Jesus Heals a Withered Hand on the Sabbath. 
Galilee. A. D. 28. 



MATT. 12 : 9-14. 



MARK 3 : 1-6. 



LUKE 6 : 6-11. 



(1) Jesus teaches in the synagogue, Matt. 9 ; Mark 1 ; Luke 6. (2) A man 
having a, withered hand, Matt. 10 ; Mark 1 ; Luke 6. (3) The Pharisees 
watch {Mark 2; Luke 7), and question him, Matt. 10. (4) Knowing their 
thoughts, he commands the man to stand up, Mark 3 ; Luke 8. (5) Ques- 
tions them, Mark 4 ; Luke 9. (6) A man better than a sheep ; lawful to 
do good on the Sabbath, Matt. 11, 12. (7) Grieved at the hardness of their 
hearts, Mark 5. (8) Heals his hand, Matt. 13; Mark 5; Luke 10. (9) 
The Pharisees, in their rage, take counsel to kill him. Matt. 14 ; Mark 
3:6; Luke 11. 



MATTHEW. 

9 And when he was de- 
parted thence, he went 
into their synagogue. 

10 And behold, there was 
a man which had his 
hand withered. And 
they asked him, saying, 
Is it lawful to heal on 
the sabbath days ? that 
they might accuse him. 



MARK. 

1 And he entered again 6 
into the synagogue ; 
and there was a man 
there which had a 

2 withered hand. And 
they watched him, 
whether he would heal 
him on the sabbath 7 
day; that they might 
accuse him. 

that they might find c an 



LUKE. 

And it came to pass 
b also on another sab- 
bath, that he entered 
into the synagogue, 
and taught; and there 
was a man whose right 
hand was withered : 
and the scribes and 
Pharisees watched him, 
whether he would heal 
on the sabbath day ; 
accusation against him. 



MARK. 

3 And he saith unto the man which 
had the withered hand, Stand forth. 

4 And he saith unto them, Is it lawful 
to do good on the sabbath days, or to 
do d evil ? to save life, or to kill ? 
they held their peace. 



but 



LUKE. 

8 But he knew their thoughts, and 
said to the man which had the 
withered hand, Rise up and stand 
forth in the midst. And he arose 

9 and stood forth. Then said Jesus 
unto them, I will ask you one thing ; 
Is it lawful on the sabbath days to do 
good, or to do d evil ? to save life, or 
to destroy it f 

MATTHEW. 

11 And he said unto them, What man shall there be among you, that shall have 
one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on 

12 it, and lift it out ? How much then is a man better than a sheep ? wherefore 
it is lawful to do well on the sabbath days. 



MATTHEW. 

Then saith he to the 
man, Stretch forth thy 
hand. And he stretched 
it forth ; and it was 



MARK. 

And when he had 10 
looked round about on 
them with anger, be- 
ing grieved for the 



LUKE. 

And looking round 
about upon them all, 
he said unto the man, 
Stretch forth thy hand. 



a 8. Omit even. 



t> 5, 6. Omit also. 



7. How to accuse him. 



a 4, 9. Harm. 



PUBLIC MINISTRY UNTIL THE THIRD. 



61 



Mark 3. 

hardness of their hearts, 

he saith unto the man, 

Stretch forth thy hand. 

And he stretched it 

out : and his hand 

was restored a whole as 

6 the other. And the 

Pharisees went forth, 

and straightway took counsel with the Herodians 

against him, how they might destroy him. 



Matthew 12. 
restored whole, like as 
14 the other. Then the 
Pharisees went out, and 
b held a counsel against 
him, how they might 
destroy him. 



Luke 6. 
And he did so : and 
his hand was restored 
a whole as the other. 
11 And they were filled 
with madness ; and 
communed one with 
another what they 
might do to Jesus. 



49. Jesus Withdraws to the Sea of Galilee ; Followed by Multi- 
tudes; and Heals many. 



A. D. 28. 



MATT. 12 : 15-21. 



MARK 3 : 7-12. 



(1) Jesus withdraws to the sea, Matt. 15 ; Mark 7. (2) Great multitudes 
follow, Mark 7-9.' (3) Heals their sick, Malt. 15; Mark 10. (4) Unclean 
spirits acknowledge his Sons hip, Mark 11. (5) Charges them not to make 
him known, Matt. 16; Mark 12. (6) This unostentatious bearing ful- 
filling prophecy (Isa. 42 : 1-4), Matt. 17-21. 



MATTHEW. 



MARK. 



But when Jesus knew it, he with- 
drew himself from thence : and great 
multitudes followed him, and he 
healed them all, 



But Jesus withdrew himself with 
his disciples to the sea : and a great 
multitude from Galilee followed him, 
and from Judea, and from Jerusalem, 
and from Idumea, and from c beyond 
Jordan : and they about Tyre and Sidon, a great multitude, when they had 
9 heard what great things he did, came unto him. And he spake to his disci- 
ples, that a small ship should wait on him, because of the multitude, lest they 

10 should throng him. For he had healed many ; insomuch that they pressed 

11 upon him for to touch him, as many as had plagues. And unclean spirits, 
when they saw him, fell down before him, and cried, saying, Thou art the Son 
of God. 



MATTHEW. 

and charged them that they should 
not make him known : That it might 
be fulfilled which was spoken by 
Esaias the prophet, saying, 



MARK. 

12 And he straitly charged them, that 
they should not make him known. 



MATTHEW. 

Behold my servant, whom I have chosen ; 

My beloved, in whom my soul is well pleased : 

I will put my spirit upon him, 

And he shall show judgment to the Gentiles. 

He shall not strive, nor cry ; 

Neither shall any man hear his voice in the streets. 

A bruised reed shall he not break, 

And smoking flax shall he not quench, 

Till he send forth judgment unto victory. 

And in his name shall the Gentiles trust. d 



a 5, 10. Omit whole as the other. 
° 8. Beyond Jordan and about Tyre. 

6 



t> 14. Took counsel. 
« 21. Hope. 



62 



FROM THE SECOND PA&SOVER OF CHRIST S 



§ 50. Jesus Retires to a Mountain, and Selects the Twelve. 

Near Capernaum. A. D. 28. 

MARK 3 : 13-19. LUKE 6 : 12-16. 

(1) Jesus goes up into a mountain, and passes the night in prayer, Mark 13; 
Luke 12. (2) Chooses twelve Apostles ; their names, Mark 14-19 ; Luke 
13-16. 



MARK. 

13 And he goeth up into a a mountain, 
and calleth unto him whom he 
would : and they came unto him. 

14 And he b ordained twelve, that they 
should be with him, and that he 
might send them forth to preach, 

15 and to have c power to heal sick- 

16 nesses, and to cast out devils. And 

17 Simon he surnamed Peter. And 
James the son of Zebedee, and John 
the brother of James (and he sur- 
named them Boanerges, which is, 

18 The sons of thunder) ; and Andrew, 
and Philip, and Bartholomew, and 
Matthew, and Thomas, and James 
the son of Alpheus, and Thaddeus, 

19 and Simon the d Canaanite, and Judas 
Iscariot, which also betrayed him. 



LUKE. 

12 And it came to pass in those days, 
that he went out into a a mountain 
to pray, and continued all night in 

13 prayer to God. And when it was 
day, he called unto him his disciples : 
and of them he chose twelve, whom 

14 also he named apostles ; Simon 
(whom he also named Peter) and 
Andrew his brother, James and 
John, Philip and Bartholomew, 

15 Matthew and Thomas, James the 
son of Alpheus, and Simon called 

16 Zelotes, and Judas the brother of 
James, and Judas Iscariot, which 
also was the traitor. 



51. Sermon in the Plain.* 3 Compared with the Sermon on the 
Mount, § 42. 



Near Capernaum. A. D. 28. 



LUKE 6 : 17-49. 



MATT. 5:1-7: 27. 



LUKE. 



17 And he came down with them, and stood f in the plain ; and the company 
of his disciples, and a great multitude of people out of all Judea and Jeru- 
salem, and from the seacoast of Tyre and Sidon, which came to hear him, 

18 and to be healed of their diseases ; and they that were vexed with unclean 

19 spirits : and they were healed. And the whole multitude sought to touch 
him, for there went virtue out of him, and healed them all. 



LUKE. 



20 And he lifted up his eyes on his 
disciples, and said, Blessed be ye 
poor : for yours is the kingdom of 

21 God. Blessed are ye that hunger 
now : for ye shall be filled. Blessed 
are ye that weep now: for ye shall 
laugh. 



MATTHEW. 

1 And seeing the multitudes, he went 
up into a a mountain : and when he 
was set, his disciples came unto him. 

2 And he opened his mouth, and 

3 taught them, saying, Blessed are the 
poor in spirit : for theirs is the king- 

i dom of heaven. Blessed are they 
that mourn : for they shall be com- 

5 forted. Blessed are the meek : for 

6 they shall inherit the earth. Blessed 



a 13, 12,1. The. h 14. Appointed. c 15. Authority to cast out demons. d 18. Canansean 
e Throughout this section see foot notes on pp. 51-5o. f 17. On a level place. 



PUBLIC MINISTRY UNTIL THE THiRD. 



G3 



Luke 6. Matthew 5. 

are they which do hunger and thirst 
after righteousness : for they shall be 
7 filled. Blessed are the merciful : for 
6 they shall obtain rnerey. Blessed 
are the pure in heart : for they shall 
9 see God. Blessed are the peace- 
makers : for they shall be called the 

10 children of God. Blessed are they 
which are persecuted for righteous- 
ness' sake : for theirs is the kingdom 

11 of heaven. Blessed are ye when men 
shall revile you, and persecute you, 
and shall say all manner of evil 

12 against you falsely, for my sake. Be- 
joice, and be exceeding glad : for 
great is your reward in heaven : for 
so persecuted they the prophets which 
were before you. 

13 Ye are the salt of the earth : but 
if the salt have lost his savour, 
wherewith shall it be salted ? it is 
thenceforth good for nothing, but to 
be cast out, and to be trodden under 

14 foot of men. Ye are the light of the 
world. A city that is set on an hill 

15 cannot be hid. Neither do men light 
a candle, and put it under a bushel, 
but on a candlestick : and it giveth 
light unto all that are in the house. 

16 Let your light so shine before men, 
that they may see your good works, and glorify your Father which is in 
heaven. 

17 Think not that I am come to destroy the law, or the prophets : I am not 

18 come to destroy, but to fulfill. For verily, I say unto you, Till heaven and 
earth pass, one jot or one tittle shall in no wise pass from the law, till all be 

19 fulfilled. Whosoever therefore shall break one of these least commandments, 
and shall teach men so, he shall be called the least in the kingdom of heaven : 
but whosoever shall do, and teach them, the same shall be called great in the 

20 kingdom of heaven. For I say unto you, That except your righteousness 
shall exceed the righteousness of the scribes and Pharisees, ye shall in no 
case enter into the kingdom of heaven. 

21 Ye have heard that it was said by them of old time, " Thou shalt not kill," 
- 1 and, " Whosoever shall kill, shall be in danger of the judgment : " but I say 

unto you, That whosoever is angry with his brother without a cause, shall be 
in danger of the judgment : and" whosoever shall say to his brother, Baca, 
shall be in danger of Ihe council : but whosoever shall say, Thou fool, shall 
23 be in danger of hell fire. Therefore, if thou bring thy gift to the altar, and 
2i there rememberest that thy brother hath aught against thee, leave there thy 
gift before the altar, and go thy way ; first be reconciled to thy brother, and 
then come and offer thy gift. 

25 Agree with thine adversary quickly, whilst thou art in the way with him ; 
lest at any time the adversary deliver thee to the judge, and the judge deliver 

26 thee to the officer, and thou be cast into prison. Verily, I say unto thee, 
Thou shalt by no means come out thence, till thou hast paid the uttermost 
farthing. 

27 Ye have heard that it was said by them of old time, " Thou shalt not com 



22 Blessed are ye when men shall hate 
you, and when they shall separate 
you from their company, and shall 
reproach you, and cast out your 
name as evil, for the Son of man's 

23 sake. Bejoice ye in that day, and 
leap for joy : for behold, your reward 
is great in heaven : for in the like 
manner did their fathers unto the 

u prophets. But wo unto you that are 
rich ! for ye have received your con- 

25 solation. Wo unto you that are full ! 
for ye shall hunger. Wo unto you 
that laugh now ! for ye shall mourn 

26 and weep. Wo unto you, when all 
men shall speak well of you ! for so 
did their fathers to the false prophets. 

MATTHEW. 



64 



FROM THE SECOND PASSOVER OF CHRIST S 



Matthew 5. 

mit adultery : " but I say unto you, That whosoever looketh on a woman to 
lust after her, hath committed adultery with her already in his heart. And 
if thy right eye offend thee, pluck it out, and cast it from thee : for it is prof- 
itable for thee that one of thy members should perish, and not that thy whole 
body should be cast into hell. And if thy right hand offend thee, cut it off, 
and cast it from thee : for it is profitable for thee that one of thy members 
should perish, and not that thy whole body should be cast into hell. It hath 
been said, " Whosoever shall put away his wife, let him give her a writing of 
divorcement : " but I say unto you, That whosoever shall put away his wife 
saving for the cause of fornication, causeth her to commit adultery, and who- 
soever shall marry her that is divorced committeth adultery. 

Again, ye have heard that it hath been said by them of old time, " Thou 
shalt not forswear thyself, but shalt perform unto the LORD thine oaths : " 
But I say unto you, Swear not at all : neither by heaven ; for it is God's 
throne : nor by the earth ; for it is his footstool : neither by Jerusalem ; for it 
is the city of the great King : neither shalt thou swear by thy head, because 
thou canst not make one hair white or black. But let your communication 
be, Yea, yea ; Nay, nay : for whatsoever is more than these cometh of evil. 

Ye have heard that it hath been said, "An eye for an eye, and a tooth for a 

39 tooth." But I say unto you, That ye 
LUKE. resist not evil : but whosoever shall 

smite thee on thy right cheek, turn 

40 to him the other also. And if any 
man will sue thee at the law, and 
take away thy coat, let him have thy 

41 cloak also. And whosoever shall 
a compel thee to go a mile, go with 

42 him twain. Give to him that asketh 
thee, and from him that would bor- 
row of thee, turn not thou away. 

43 Ye have heard that it hath been 
said, Thou shalt love thy neighbour, 

44 and hate thine enemy. But I say 
unto you, Love your enemies, b bless 
them that curse you ; do good to them 
that hate you and pray for them 
which despitefully use you, and per- 

45 secute you; that ye may be the chil- 
dren of your Father which is in 
heaven : for he maketh his sun to 
rise on the evil and on the good, and 
sendeth rain on the just and on the 

46 unjust. For if ye love them which 
love you, what reward have ye ? do 
not even the publicans the same ? 

47 And if ye salute your brethren only, 
what do ye more than others f do not 



And unto him that smiteth thee on 
the one cheek, offer also the other ; 
and him that taketh away thy cloak, 
forbid him not to take thy coat also. 
Give to every man that asketh of 
thee; and of him that taketh away 
thy goods, ask them not again. 



— But I say unto you which hear, 
Love your enemies, do good to them 
which hate you, bless them that curse 
you and pray for them which de- 
spitefully use you. — 



For if ye love them which love you, 
what thank have ye ? for sinners also 
love those that love them. And if 
ye do good to them which do good to 
you, what thank have ye ? for sinners 
also do even the same. And if ye 
lend to them of whom ye hope to re- 
ceive, what thank have ye ? for sin- 
ners also lend to sinners, to receive as 



even the c publicans so ? 



a 41. Impress. 

b 44. Omit the clauses, bless them that curse you, do good to them that hate you, despite- 
fully use and. 
o 47. Gentiles the same. 



PUBLIC MINISTRY UNTIL THE THIRD. 65 

Luke 6. Matthew 5. 

35 much again. But love ye your ene- 
mies, and do good, and lend, hoping 

for nothing again ; and your reward 

shall be great, and ye shall be the 

children of the Highest : for he is 

kind unto the unthankful and to the 

evil. 
86 Be ye a therefore merciful, as your ^ b Be ye therefore perfect, even as 

Father also is merciful. your Father which is in heaven is 

perfect. 

MATTHEW 6. 

1 Take heed that ye do not your righteousness before men, to be seen of them : 
otherwise ye have no reward of your Father which is in heaven. 

2 Therefore, when thou doest thine alms, do not sound a trumpet before thee, 
as the hypocrites do, in the synagogues, and in the streets, that they may have 

3 glory of men. Verily, I say unto you, They have their reward. But when 
* thou doest alms, let not thy left hand know what thy right hand doeth ; that 

thine alms may be in secret : and thy Father which seeth in secret, himself 
shall reward thee openly. 

5 And when thou prayest, thou shalt not be as the hypocrites are : for they 
love to pray standing in the synagogues, and in the corners of the streets, 
that they may be seen of men. Verily, I say unto you, They have their re- 

6 ward. But thou, when thou prayest, enter into thy closet, and when thou 
hast shut thy door, pray to thy Father, which is in secret ; and thy Father, 

7 which seeth in secret, shall reward thee openly. But when ye pray, use not 
vain repetitions, as the heathen do : for they think that they shall be heard 

8 for their much speaking. Be not ye therefore like unto them : for your 

9 Father knoweth what things ye have need of before ye ask him. After this 
manner therefore pray ye : Our Father which art in heaven, Hallowed be thy 

10 name. Thy kingdom come. Thy will be done in earth as it is in heaven. 

11 n Give us this day our daily bread. And forgive us our debts as we forgive 

13 our debtors. And lead us not into temptation, but deliver us from evil. For 
thine is the kingdom, and the power, and the glory, forever. Amen. 

14 For, if ye forgive men their trespasses, your heavenly Father will also for- 

15 give you : but, if ye forgive not men their trespasses, neither will your Father 
forgive your trespasses. 

16 Moreover, when ye fast, be not as the hypocrites, of a sad countenance : for 

17 they disfigure their faces, that they may appear unto men to fast. Verily, I 
say unto you, They have their reward. But thou, when thou fastest, anoint 

18 thy head, and wash thy face ; that thou appear not unto men to fast, but unto 
thy Father, which is in secret : and thy Father, which seeth in secret, shall 
reward thee openly. 

19 Lay not up for yourselves treasures upon earth, where moth and rust doth 

20 corrupt, and where thieves break through and steal : but lay up for your- 
selves treasures in heaven, where neither moth nor rust doth corrupt, and 

21 where thieves do not break through nor steal. For where your treasure is, 

22 there will your heart be also. The light of the body is the eye. If therefore 

23 thine eye be single, thy whole body shall be full of light. But if thine eye 
be evil, thy whole body shall be full of darkness. If therefore the light that 

24 is in thee be darkness, how great is that darkness ! No man can serve two 
masters : for either he will hate the one, and love the other ; or else he will 
hold to the one, and despise the other. Ye cannot serve God and Mammon. 

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, 
or what ye shall drink ; nor yet for your body, what ye shall put on. Is not 

a 3G. Omit therefore. b 48. Ye therefore shall be. 






6$ FROM THE SECOND PASSOVER OF CHRIST'S 

Matthew 6. 

26 the life more than meat, and the body than raiment ? Behold the fowls of 
the air : for they sow not, neither do they reap, nor gather into barns ; yet your 

27 heavenly Father feedeth them. Are ye not much better than they ? Which 

28 of you by taking thought can add one cubit unto his stature ? And why take 
ye thought for raiment ? Consider tbe lilies of the field, how they grow ; they 

29 toil not, neither do they spin ; and yet I say unto you, That even Solomon in 

30 all his glory was not arrayed like one of these. Wherefore if God so clothe 
the grass of the field, which to-day is, and to-morrow is cast into the oven, 

31 shall he not much more clothe you, O ye of little faith ? Therefore take no 
thought, saying, What shall we eat ? or, what shall we drink ? or, wherewithal 

32 shall we be clothed ? (for after all these things do the Gentiles seek) ; for your 

33 heavenly Father knoweth that ye have need of all these things. But seek ye 
first the'kingdom of God, and his righteousness, and all these things shall be 

34 added unto you. Take therefore no thought for the morrow ; for the morrow 
shall take thought for the things of itself. Sufficient unto the day is the evil 
thereof. 

LUKE. MATTHEW 7. 

37 Judge not, and ye shall not be 1 Judge not, that ye be not judged, 
judged: condemn not, and ye shall 2 For with what judgment ye judge, ye 
not be condemned : a forgive, and ye shall be judged : and with what mea- 

38 shall be forgiven : give, and it shall sure ye mete, it shall be measured to 
be given unto you ; good measure, you b again. 

pressed down, and shaken together, 

and running over, shall men give into your bosom. For with the same meas- 

39 ure that ye mete withal, it shall be measured to you again. And he spake a 
parable unto them ; Can the blind lead the blind ? shall they not both fall 

40 into the ditch ? The disciple is not 

above his master : but every one c that MATTHEW. 
is perfect, shall be as his master. 

41 And why beholdest thou the mote 3 And why beholdest thou the mote 
that is in thy brother's eye, but per- that is in thy brother's eye, but con- 
ceivest not the beam that is in thine siderest not the beam that is in thine 

42 own eye ? d Either how canst thou 4 own eye ? Or how wilt thou say to 
say to thy brother, Brother, let me thy brother, Let me pull out the 
pull out the mote that is in thine eye, mote out of thine eye ; and behold, 
when thou thyself beholdest not the 5 a beam is in thine own eye ? Thou 
beam that is in thine own eye ? Thou hypocrite, first cast out the beam out 
hypocrite, cast out first the beam out of thine own eye ; and then shalt 
of thine own eye, and then shalt thou thou see clearly to cast out the mote 
see clearly to pull out the mote that out of thy brother's eye. 

is in thy brother's eye. — 6 Give not that which is holy unto 

the dogs, neither cast ye your pearls 
before swine,, lest they trample them under their feet, and turn again and 

7 rend you. Ask, and it shall be given you ; seek, and ye shall find ; knock, 

8 and it shall be opened unto you : for every one that asketh, receiveth ; and he 

9 that seeketh, findeth ; and to him that knocketh, it shall be opened. Or what 
man is there of you, whom if his son ask bread, will he give him a stone ? 

10 Or if he ask fish, will he give him a serpent ? If ye then being evil know how 

to give good gifts unto your children, 

LUKE. how much more shall your Father 

which is in heaven give good things 

31 And as ye would that men should do 12 to them that ask him ? Therefore 

to you, do ye also to them likewise. — all things whatsoever ye would that 

» 37. Release and ye shall be released. b 2. Omit again, 

o 40. When he is perfected. d 42. Or. 



PUBLIC MINISTRY UNTIL THE THIRD. 



67 



Matthew 7. 

men should do to you, do ye even so to them : for this is the law and the 
prophets. 

13 Enter ye in at the a strait gate ; for wide is the gate, and broad is the way, 

14 that leadeth to destruction, and many there be whieh go in thereat : because 
a strait is the gate, and b narrow is the way, which leadeth unto life, and few 
there be that "find it. 



LUKE. 

44 For every tree is known by his 
own fruit : for of thorns men do not 
gather figs, nor of a bramble-bush 

43 gather they grapes.— For a good tree 
bringeth not forth corrupt fruit; 
neither doth a corrupt tree bring 

45 forth good fruit. — A good man out of 
the good treasure of his heart, bring- 
eth forth that which is good ; and an 
evil mau out of the evil treasure c of 
his heurt, bringeth forth that which 
is evil : for of the abundance of the 
heart his mouth speaketh. 



46 And why call ye me Lord, Lord, 
and do not the things which I say ? 

47 Whosoever cometh to me, and hear- 
eth my sayings, and doeth them, I 
will shew you to whom he is like. 

48 He is like a man which built an 
house, and digged deep, and laid the 
foundation on e a rock : and when 
the flood arose, the stream f beat vehe- 
mently upon that house but could 
not shake it : for s it was founded 

49 upon a rock. But he that heareth 
and doeth not, is like a man that 
without a foundation built an house 
upon the earth, against which the 
stream did f beat vehemently, and 
immediately it h fell, and the ruin of 
that house was great. 



15 Beware of false prophets, which 
come to you in sheep's clothing, but 
inwardly they are ravening wolves. 

16 Ye shall know them by their fruits : 
Do men gather grapes of thorns, or 

17 figs of thistles ? Even so every good 
tree bringeth forth good fruit ; but a 
corrupt tree bringeth forth evil fruit. 

18 A good tree cannot bring forth evil 
fruit, neither can a corrupt tree bring 

19 forth good fruit. Every tree that 
bringeth not forth good fruit is hewn 

20 down, and cast into the fire. Where- 
fore, by their fruits ye shall know 
them. 

21 Not every one that saith unto me, 
Lord, Lord, shall enter into the king- 
dom of heaven ; but he that doeth 
the will of my Father which is in 

22 heaven. Many will say to me in that 
day, Lord, Lord, have we not prophe- 
sied in thy name ? and in thy name 
have cast out devils? And in thy 
name doue many wonderful works ? 

23 And then will I profess unto them, 
I never knew you : depart from me, 
ye that work iniquity. 

24 Therefore, whosoever heareth these 
sayings of mine, and doeth them, d I 
will liken him unto a wise man, 
which built his house upon e a rock ; 

25 and the rain descended, and the floods 
came, and the winds blew, and* beat 
upon that house ; and it fell not : for 

26 it was founded upon a rock. And every 
one that heareth these sayings of 
mine, and doeth them not, shall be 
likened unto a foolish man, which 

27 built his house upon the sand : and 
the rain descended, and the floods 
came, and the winds blew, and beat 
upon that house ; and it fell : and 
great was the fall of it. 



tt 13, 14. Narrow. »> 14. Straitened, 

a 24. Shall be likened. « 48, 24. The. 
e 48. It had been well builded, or text. 



* 45. Omit of his heart. 

f 48, 49. Brake; omit vehemently. 

h 49. Fell in. 



FROM THE SECOND PASSOVER OF CHRIST S 



§ 52. Jesus Heals a Centurion's Servant. 
Capernaum. A. D. 28. 
MATT. 8 : 5-13. LUKE 7 : 1-10. 

(1) Jesus enters Capernaum, Matt. 5 ; Luke 1. (2) A centurion entreats him 
to heal his servant, Matt. 6. (3) The Jewish elders intercede in his behalf, 
Luke 2-5. (4) Jesus goes with them, Matt. 7; Luke 6. (5) The centurion' s 
humility and faith, Matt. 8, 9; Luke 6-8. (6) Jesus' admiration, Matt. 
10; Luke 9. (7) Many of the less j>rivileged saved, while many of the 
highly favored will be lost, Matt. 11, 12. (8) The centurion' s request 
granted; the servant found healed, Matt. 13; Luke 10. 



MATTHEW. 

5 And when Jesus was entered into 
Capernaum, there came unto him a 

6 centurion, beseeching him, and say- 
ing, Lord, my servant lieth at home 
sick of the palsy, grievously tor- 
mented. 



7 And Jesus saith unto him, I will 

8 come and heal him. The centurion 
auswered and said, Lord, I am not 
worthy that thou shouldest come 
under my roof: but e speak the word 
only, and my servant shall be healed. 

9 For I s am a man under authority, 
having soldiers under me : and I say 
to this man, Go, and he goeth ; and 
to another, Come, and he cometh ; 
and to my servant, Do this, and he 

10 doeth it. When Jesus heard it, he 
marveled, and said to them that 
followed, Verily I say unto you, I 
have not found so great faith, no, 

11 not in Israel ! And I say unto you, 
That many shall come from the east 
and west, and shall sit down with 
Abraham, and Isaac, and Jacob, in 

12 the kingdom of heaven ; but the chil- 
dren of the kingdom shall be cast 
out into outer darkness ; there shall 
be weeping and gnashing of teeth. 

13 And Jesus said unto the centurion, 
Go thy way ; and as thou hast be- 
lieved, so be it done unto thee. And 
his servant was healed in the self- 
same hour. 



LUKE. 

1 Now, when he had ended all his 
sayings in the audience of the people, 

2 he entered into Capernaum. And a 
certain centurion's servant, who was 
dear unto him, was sick, and ready 

3 to die. And when he heard of Jesus, 
he sent unto him a the elders of the 
Jews, beseeching him that he would 

4 come and b heal his servant. And 
when they came to Jesus, they be- 
sought him < c instantly, saying, that 
he was worthy for whom he should do 

5 this ; for he loveth our nation, and 
d he hath built us a synagogue. 

6 Then Jesus went with them. And 
when he was now not far from the 
house, the centurion sent friends to 
him, saying unto him, Lord, trouble 
not thyself : fori am not worthy that 
thou shouldest enter under my roof: 

7 w 7 herefore neither thought I myself 
worthy to come unto thee : but f say 
in a word, and my servant shall be 

8 healed. For I also am a man set 
under authority, having under me 
soldiers, and I say unto one, Go, and 
he goeth ; and to another, Come, and 
he cometh ; and to my servant, Do 

9 this, and he doeth it. When Jesus 
heard these things, he marveled at 
him, and turned him about, and said 
unto the people that followed him, I 
say unto you, I have not found so 
great faith, no, not in Israel. 



And they that were sent, returning 
to the house, found the servant whole 
h that had been sick. 



a 3. Omit the. b 3. Save. 
f 7. Say the word. 



c 4. Earnestly, 
e 9. I also. 



d 5. He himself, e 8. Only say the word. 
h 10. Omit that had been sick. 



PUBLIC MINISTRY UNTIL THE THIRD. 69 

§ 53. Jesus Raises a Widow's Son at Nain. 

Nain, Galilee. A. D. 28. 

LUKE 7 : 11-17. 

(1) The next day Jesus goes to Nain, 11. (2) Meets the procession carrying 
the dead body of an only son of a widow, 12. (3) Having compassion on 
her, Jesus raises her son to life, 13-15. (4) Fear co?nes ujton ail; they 
glorify God, 16. (5) The report spreads througli all Judea, 17. 

LUKE. 

11 And it came io pass a the day after, that he went into a city called Nain : 

12 and many of his disciples went with him, and much people. Now, when he 
came nigh to the gate of the city, behold, there was a dead man carried out, 
the only son of his mother, and she was a widow : and much people of the 

13 city was with her. And when the Lord saw her, he had compassion on her, 
u and said unto her, Weep not. And he came and touched the bier : and they 

that bare him stood still. And he said, Young man, I say unto thee, Arise ! 

15 And he that was dead sat up, and began to speak : and he" delivered him to 

16 his mother. And theie came a fear on all : and they glorified God, saying, 
That a great prophet is risen up among us : and, That God hath visited hispeo- 

1: pie. And this rumor cf him went forth throughout all Judea, and through- 
out all the region round about. 

§ 54. John the Baptist, in Prison, sends two of his Disciples to 

Jesus. 

In Galilee, vicinity of Nain. A. D. 28. 

MATT. 11 : 2-19. LUKE 7 : 18-35. 

(1) John hears of the works of Jesus, Matt. 2; Luke 18. (2) Sends to ask 
him, "Art thou he ? " etc., Matt. 3; Luke 19, 20. (3) The same hour Jesus 
performs many miracles, Luke 21. (4) The reply of Jesus ; the miracles 
performed; Blessed is he that is not offended, Matt. 4-6; L\ike 22, 23. 
(5) The messengers depart; Jesus discourses to the multitude on John. 
Matt. 7; Luke 24. (6) John's character, office, and dignity, Matt. 8-11 ; 
Luke 24-28. (7) The least in the kingdom greater than he, Matt. 11; 
Luke 28. (8) The kingdom suffering violence, Matt. 12, 13. (9) He was 
Elias, Matt. 14, 15. (10) The effect of this discourse on the baptized and 
unbaptized by John, Luke 29," 30. (11) That generation likened to children 
sitting in the markets ; how Johns ministry and his own had been re- 
ceived, Matt. 16-19; Luke 31-36. 

MATTHEW. LUKE. 

2 Now when John had heard in the 18 And the disciples of John showed 
prison the works of Christ, he sent 19 him of all these things. And John, 

3 two of his disciples, and said unto calling unto him two of his disciples, 
him, Art thou he b that should come, sent them to Jesus, saying, Art thou 
or do we look for another ? he b that should come ? or look we for 

20 another ? When the men were come 
unto him, they said, John c Baptist 
hath sent us unto thee, saying, Art 
thou he that should come? or look 

21 we for another ? And in that same 
hour he cured many of their infirmi- 

» 11. Soon afterwards, or text. t 3, 19. That cometh. « 20. The Baptist. 



70 



FROM THE SECOND PASSOVER OF CHRIST S 



Matthew 11. 



4 Jesus answered and said unto theni, 
a Go and show John again those 
things which yc do hear and see : 

5 The bliud receive their sight, and 
the lame walk, the lepers are cleansed, 
and the deaf hear, the dead are 
raised up, and the poor have the gos- 

6 pel preached to them. And blessed is 
lie whosoever c shall not be offended 

7 in me. And as they b departed, Jesus 
began to say unto the multitudes con- 
cerning Jonn, What went ye out into 
the wilderness to see ? A reed shaken 

8 with the wind ? But what went ye 
out for to see ? A man clothed in 
soft raiment? Behold, they that 
wear soft clothing are in kings' 

9 houses. But d what went ye out for 
to see ? A prophet ? yea, I say unto 

10 you, and more than a prophet. For 
this is he of whom it is written, 



Behold, I send my messenger before thy 

face, 
Which shall prepare thy way before thee. 

11 Verily, I say unto you, Among them 
that are born of women, there hath 
not risen a greater than John the 
Baptist : notwithstanding, he that is 
least in the kingdom of heaven, is 

12 greater than he. And from the days 
of John the Baptist, until now, the 
kingdom of heaven suffereth violence, 

13 and the violent take it by force. For 
all the prophets and the law prophe- 

14 sied until John. And if ye will re- 
ceive it, this is e Elias which was for 

15 to come. He that hath ears to hear, 
let him hear. 

16 But whereunto shall I liken this 
generation ? It is like unto children 
sitting in the markets, and calling 

17 unto their fellows, and saying, We 
have piped unto you, and ye have 
not danced ; we have mourned unto 

18 you, and ye have not lamented. For 
John came neither eating nor drink- 
ing, and they say, He hath a devil. 



Luke 7. 
ties, and plagues, and of evil spirits ; 
and unto many that were blind 

22 he gave sight. Then Jesus answer- 
ing, said unto them, Go your way, 
and tell John what things ye have 
seen and heard ; how that the blind 
see, the lame walk, the lepers are 
cleansed, the deaf hear, the dead are 
raised, to the poor the gospel is 

23 preached. And blessed is he whoso- 
ever c shall not be offended in me. 

24 And when the messengers of John 
were departed, he began to speak 
unto the people concerning John, 
What went ye out into the wilderness 
for to see ? A reed shaken with ihe 

25 wind ? But what went ye out for to 
see ? A man clothed in soft raiment ? 
Behold, they which are gorgeously 
appareled, and live delicately, are in 

26 kings' courts. But what went ye 
out for to see ? A prophet ? Yea, I 
say unto you, ana much more than a 

27 prophet. This is he, of whom it is 
written, 

Behold, I send my messenger before thy 

face, 
Which shall prepare thy way before theo. 

28 For I say unto you, among those 
that are born of women, there is not 
a greater prophet than John the 
Baptist : but he that is least in the 
kingdom of God, is greater than he. 

29 (And all the people that heard him, 
and the publicans, justified God, 
being baptized with the baptism of 

30 John. But the Pharisees and law- 
yers rejected the counsel of God, 
against themselves, being not bap- 
tized of him.) 



31 f And the Lord said, Whereunto 
then shall I liken the men of this 
generation ? and to what are they 

32 like ? They are like unto children 
sitting in the market-place, and call- 
ing one to another, and saying, We 
have piped unto you, and ye have 
not danced ; we have mourned to 

33 you, and ye have not wept. For 



a 4. (to your way and tell John the things. 
c G, 23. Shall find none occasion of stumbling in me. 
d 9. Wherefore went ye out? to see a prophet ? 
f 31. Omit and the Lord said. 



*> 7. Went their way. 
• 14. Elijah. 



PUBLIC MINISTRY UNTIL THE THIRD. 71 

Matthew 11. Luke 7. 

19 The Son of man came eating and John the Baptist came neither enting 
drinking, and they say, Behold a bread, nor drinking wine ; and ye 
man gluttonous, and a winebibber, a 34 say, He hath a devil. The Son of 
friend of publicans and sinners. But man is come eating and drinking; 
Wisdom is justified a of her children. and ye say, Behold a gluttonous man, 

and a winebibber, a friend of publi- 
35 cans and sinners ! But Wisdom is 
justified of all her children. 

§ 55. Denounces the Unbelieving Cities ; Extols his Father's Sover- 
eign Wisdom ; Invites those under Spiritual Bondage to Best. 

Nain. A. D. 28. 

MATT. 11 : 20-30. 

(1) Upbraids Chorazin, Bethsaida, and Capernaum on account of impeni- 
tence, 20-24. (2) Thanks the Father for revealing spiritual knowledge to 
babes, 25, 26. (3) The Father revealed only through the Son, 27. (4) The 
spiritually oppressed and burdened invited, 28-30. 

MATTHEW. 

20 Then began he to upbraid the cities wherein most of his mighty works were 

21 done, because they repented not. Woe unto thee, Chorazin ! woe unto thee, 
Bethsaida ! for if the mighty works which were done in you had been done in 
Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 

22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day 

23 of judgment, than for you. And thou, Capernaum, b which art exalted unto 
heaven, shaft be brought down to hell : for if the mighty works which have 
been done in thee, had been done in Sodom, it would have remained until this 

24 day. But I say unto you, That it shall be more tolerable for the land of 
Sodom in the day of judgment than for thee. 

25 At that time Jesus answered and said, I thank thee, O Father, Lord of 
heaven and earth, because thou hast hid these things from the wise and pru- 

26 dent, and hast revealed them unto babes. Even so, Father, for so it seemed 

27 good in thy sight ! All things are delivered unto me of my Father ; and no 
man knoweth the Son, but the Father ; neither knoweth any man the Father, 

28 save the Son, and he to whomsoever the Son c will reveal him. Come unto 

29 me, all ye that labor, and are heavy laden, and I will give you rest. Take 
my yoke upon you, and learn of me : for I am meek and lowly in heart ; and 

30 ye shall find rest unto your souls. For my yoke is easy, and my burden is 
light. 

§ 56. While Dining with a Pharisee, Jesus is Anointed by a Peni- 
tent Woman. 

Probably in the vicinity of Nain. A. D. 28. 

LUKE 7 : 36-50. 

(1) Jesus eats with a Pharisee, 36. (2) A woman, a sinner in the city, 
anoints the feet of Jesus, 37, 38. (3) The Pharisee thinks Jesus no prophet, 

» 19. By her works. 

*> 23. Shalt thou be exalted unto heaven ? Thou shalt go down to Hades. 

c 27. Willeth to. 



72 FROM THE SECOND PASSOVER OF CHRIST'S 

being ignorant of the character of the woman, 39. (4) Jesus, by the para- 
ble of the two debtors, shows that he that hath the most forgiven, loves the 
most, 40, 43. (5) Showing his knowledge of both the woman and the Phari- 
see, he applies the principle to both of them, 4A-47. (6) Jesus having pro- 
nounced her sins forgiven, surprises those with him at table, 48, 49. (7) 
The woman commanded to go in peace, 50. 

LUKE. 

36 And one of the Pharisees desired him that he would eat with him. And 

37 he went into the Pharisee's house, and sat down to meat. And behold, a 
woman in the city, which was a sinner, when she knew that Jesus sat at meat 

38 in the Pharisee's house, brought an alabaster-box of ointment, and stood at 
his feet behind him weeping, and began to a wash his feet with tears, and did 
wipe them with the hairs of her head, and kissed his feet, and anointed them 
with the ointment. 

39 Now, when the Pharisee which had bidden him saw it, he spake within 
himself, saying, This man, if he were a prophet, would have b known who and 

40 what manner of woman this is that toucheth him : for she is a sinner. And 
Jesus answering, said unto him, Simon, I have somewhat to say unto thee. 

41 And he saith, Master; say on. There was a certain creditor, which had two 

42 debtors : the one owed five hundred pence, and the other fifty. And when 
they had nothing to pay he c frankly forgave them both. Tell me, therefore, 

43 which of them will love him most ? Simon answered and said, I suppose that 
he to whom he forgave most. And he said unto him, Thou hast rightly judged. 

44 And he turned to the woman, and said unto Simon, Seest thou this woman? 
I entered into thy house, thou gavest me no water for my feet : but she hath 
d washed my feet with tears, and wiped them with the hairs of her head. 

45 Thou gavest me no kiss ; but this woman, since the time I came in, hath not 

46 ceased to kiss my feet. My head with oil thou didst not anoint: but this 

47 woman hath anointed my feet with ointment. Wherefore, I say unto thee, 
Her sins, which are many, are forgiven ; for she loved much : but to whom 

48 little is forgiven, the same loveth little. And he said unto her, Thy sins are 

49 forgiven. And they that sat at meat with him, began to say e within them- 

50 selves, Who is this that f forgiveth sins also ? And he said to the woman, Thy 
faith hath saved thee : go in peace. 



§ 57. Jesus, with the Twelve, makes a Second Circuit in Galilee. 

A. D. 28. 
LUKE 8 : 1-3. 

(1) Jesus preaches in the cities and villages, 1. (2) The women who minis- 
tered their substance to him, 2, 3. 

LUKE. 

1 And it came to pass s afterward, that he went h throughout every city and 
village, preaching and showing the glad tidings of the kingdom of God : and 

2 the twelve were with him, and certain women, which had been healed of evil 
spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 

3 and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many 
others, which ministered unto him of their substance. 

» 38. Wet. i> 39. Perceived. ° 42. Omit frankly. 

d 44. Wetted c 49. Or among. f 50. Even forgiveth sins. 

e 1. Soon afterward. h 1. About through cities and villages. 



PUBLIC MINISTRY UNTIL THE THIRD. 



73 



§ 58. The Blind and Dumb Demoniac Healed ; the Scribes and 
Pharisees Charge Jesus with being in League with Satan ; 
Blasphemy against the Holy Spirit. 

Protably Capernaum. A'. D. 28. 

MATT. 12 : 22-37. MARK 3 : 19-30. 

Compare Luke 11 : 14-23, § 107. 

(1) Jesus enters a house, but cannot eat bread, because of the multitude, 
Mark 19, 20. (2) His relatives seek to restrain him, Mark 21. (3) A blind 
and dumb demoniac brought to him, and healed, Matt. 22. (4) The peo- 
ple amazed, Matt. 23. (5) The Scribes and Pharisees ascribe his power 
to Beelzebub, Matt. 24; Mark 22. (0) Jesus, knowing their malicious 
charge, shows the absurdity of Satan casting out Satan, Matt. 25, 26 ; 
Mark 23-26. (7) By whom did the disciples of the Pharisees profess to 
cast them out ? Matt. 27. (8) The kingdom of God come to them, Matt. 
28. (9) The strong man bound, and his goods sjioiled, Matt. 29 ; Mark 
27. (10) If not f°'i' Christ, against him, Matt. 30. (11) All other bias- 
phony may be forgiven, Matt. 31 ; Mark 28. (12) The blasphemy against 
the Holy Spirit cannot be forgiven, Matt. 31, 32; Mark 29. (13) Occa- 
sion of this discourse hinted, Mark 30. (14) Make profession and prac- 
tice agree, Matt. 33. (15) The impossibility of their speaking good things, 
Matt. 34, 35. (16) Judged by our words at last, 36, 37. 



MATTHEW. 

22 Then was brought unto him one 
possessed with a b devil, blind and 
dumb ; and he healed him, insomuch 
that the c blind and dumb both spake 

23 and saw. And all the people were 
amazed, and said, Is d not this the 

24 son of David ? But when the Phari- 
sees heard it, they said, This fellow 
doth not cast out devils, but by 
Beelzebub the prince of the devils. 

25 And Jesus knew their thoughts, and 
said unto them, Every kingdom 
divided against itself is brought to 
desolation ; and every city or house 
divided against itself shall not stand. 

26 And if Satan cast out Satan, he is 
divided against himself; how shall 

27 then his kingdom stand ? And if I 
by Beelzebub cast out devils, by 
whom do your children cast them 
out? therefore they shall be your 

28 judges. But if I cast out devils by 
the Spirit of God, then the kingdom 

29 of God is come e uuto you. Or else, 
how can one enter into a strong 
man's house, and spoil his goods, ex- 
cept he first bind the strong man? 
and then he will spoil his house. 

30 He that is not with me, is against 



MARK. 

19 20 And a th e y went into a house : and 
the multitude cometh together again, 
so that they could not so much as eat 

21 bread. And when his friends heard 
of it, they went out to lay hold on 
him: for they said, He is beside him- 

22 self. And the scribes which came 
down from Jerusalem said, He hath 
Beelzebub, and by the prince of the 

23 devils casteth he out devils. And he 
called them unto him, and said unto 
them in parables, How can Satan cast 

24 out Satan ? And if a kingdom be 
divided against itself, that kingdom 

25 can not stand. And if a house be 
divided against itself, that house can 

26 not stand. And if Satan rise up 
against himself, and be divided, he 
can not stand, but hath an end. 



No man can enter into a strong 
man's house, and spoil his goods, ex- 
cept he will first bind the strong man ; 
and then he will spoil his house. 



» 19. He cometli. b 22. Demon. 



22. Dumb mau. <* 23. Omit not. e 28. Upon. 



74 FROM THE SECOND PASSOVER OF (JURISTS 

Matthew 12. Mark Z. 
me ; and lie tbat gathereth not with 

31 me, scattereth abroad. Wherefore I 28 Verily, I say unto you, All sins 
say unto you, All manner of sin and shall be forgiven unto the sons of 
blasphemy shall be forgiven unto men, and blasphemies wherewith so- 
mei.: but the blasphemy against the ^ ever they shall blaspheme: but he 
Holy Ghost shall not be forgiven that shall blaspheme against the 

32 unto men. And whosoever speaketh Holy Ghost hath never forgiveness, 
a word against the Son of man, it but is a in danger of eternal damna- 
shall be forgiven him : but whosoever 30 tion : because they said, He hath an 
speaketh against the Holy Ghost, it unclean spirit. 

shall not be forgiven him, neither in 
this woiid, neither in the world to 
come. 

33 Either make the tree good, and his fruit good ; or else make the tree cor- 

34 rupt, and his fruit corrupt : for the tree is known by his fruit. O generation 
of vipers ! how can ye, being evil, speak good things ? for out of the abun- 

35 dance of the heart the mouth speaketh. A good man, out of the good treasure 
of the heart, bringeth forth good things : and an evil man, out of the evil 

36 treasure, bringeth forth evil things. But I say unto you, That every idle 
word that men shall speak, they shall give account thereof in tne day of 

37 judgment. For by thy words thou shalt be justified, and by thy words thou 
shalt be condemned. 

§ 59. The Scribes and Pharisees Demand a Sign : the Discourse of 

Jesus thereon. 

Probably Capernaum. A. D. 28. 

MATT. 12 : 38-45. 
Compare Luke 11 : 24-36, § 107. 

(1) A sign requested, 38. (2) Only the sign of Jonah to be given, 39, 40. 
(3) Men of Nineveh and a queen of the south will condemn that genera- 
tion in the judgment, 41, 42. (4) Their terrible spiritual relapse and fear- 
fit I ruin, 43-45. 

MATTHEW. 

38 Then certain of the scribes and of the Pharisees answered, saying, b Master, 

39 we would see a sign from thee. But he answered and said unto them, An evil 
and adulterous generation seeketh after a sign, and there shall no sign be 

40 given to it, but the sign of the prophet Jonas. For as Jonas was three days 
and three nights in the whale's belly ; so shall the Son of man be three days 

41 and three nights in the heart of the earth. The men of Nineveh shall rise 
in judgment with this generation, and shall condemn it: because they re- 
pented at the preaching of Jonas ; and behold, a greater than Jonas is here. 

42 The queen of the south shall rise up in the judgment with this generation, 
and shall condemn it : for she came from the uttermost parts of the earth to 
hear the wisdom of Solomon ; and behold, a greater than Solomon is here. 

43 When the unclean spirit is gone out of a man, he walketh through dry 

44 places, seeking rest, and findeth none. Then he saith, I will return into my 
house from whence I came out : and when he is come he findeth it empty, 

45 swept, and garnished. Then goeth he, and taketh with himself seven other 
spirits more c wicked than himself, and they enter in and dwell there : and the 
last stale of that man d is worse than the first. Even so shall it be also unto 
this e wicked generation. 

a 29. Is guilty of an eternal sin. b 38. Or Teacher. 

c 45. More evil than itself. d 45. Becometh. *45. Evil. 



PUBLIC MINISTRY UNTIL THE THIRD. 



75 



§ 60. Christ's Mother and Brethren. 

Probably Capernaum. A. D. 28. 

MATT. 12 : 46-50. MARK 3 : 31-35. LUKE 8 : 19-21. 

(1) The mother and brethren of Jesus desire to speak with him, Matt. 46, 
47 ; Mark 3', 32; Luke 19, 20. (2) Asks, Who is my mother ? etc., Matt. 
48 ; Mark 33. (3) His true disciples his nearest and dearest relatives, 
Matt. 49, 50; Mat 'k 34, 35; Luke 21. 



MATTHEW. 

46 While he yet talked 
to the people, behold, 
his mother and his 
brethren stood without, 
c desiring to speak with 

47 him. d Then one said 
unto him, Behold, thy 
mother and thy breth- 
ren stand without, de- 
siring to speak with 

43 thee. But he answered 
and said unto him that 
told him, Who is my 
mother? and who are 

49 my brethren ? And he 
stretched forth his hand 
toward his disciples, 
and said, Behold, my 
mother and my breth- 

50 ren ! For whosoever 
shall do the will of my 
Father which is in 
heaven, sthe same is 
my brother, and sister, 
and mother. 



MARK. 

31 There came a then 
his b brethren and nis 
mother, and standing 
without, sent unto him, 

32 calling him. And the 
multitude sat about 
him ; and they said unto 
him, Behold, thy moth- 
er and thy brethren 
without seek for thee. 

33 And he answered them, 
saying, Who is my 
mother, f or my breth- 

34 ren ? And he looked 
round about on them 
which sat about him, 
and said, Behold my 
mother and my breth- 

35 ren ! For whosoever 
shall do the will of 
God, the same is my 
brother, and my sister, 
and mother. 



LUKE. 

19 a Then came to him 
his mother and his 
brethren, and could not 
come at him for the 

20 press. And it was told 
him e by certain, which 
said, Thy mother and 
thy brethren stand 
without, desiring to see 

21 thee. And he auswered 
and said unto them, 



My mother and my 
brethren are these 
which hear the word of 
God and do it. 



§ 61. Jesus Teaches by the Sea-side ; Parable op the Sower. 

Sea of Galilee, probably near Capernaum. 

MATT. 13 : 1-23. MARK 4 : 1-25. LUKE 8 : 4-18. 

(1) Jesus from a ship teaches in parables, Matt. 1-3; Mark 1,2. (2) The 
soiver, Matt. 3, 4 ; Mark 3 ; Luke 4, 5. (3) Seed by the way-side, on stony 
places, among thorns, and on good ground, Matt. 4-8 ; Mark 3-8 ; Luke 
5-8. (4) The disciples ask why Jesus taught in parables, Matt. 10; Mark 
10; Luke 9. (5) The disciples and the multitude contrasted, Matt. 11; 
Mark 11 ; Luke 10. (6) The peopyle given over to blindness. Matt. 12, 13 ; 
Luke 10. (7) In them Isa. 6 : 9, 10 fulfilled, Matt. 14, 15 ; Mark 12. (8) 
The disciples happy in seeing, hearing, and understanding. Matt. 16, 17. 
(9) The parable of the sower explained, Matt. 18-23; Mark 14-20 ; Luke 
11-13. (10) His teaching to be proclaimed, Mark 21, 22; Luke 15, 16. 
(11) They were to attend earnestly to his teaching, and according to their 
attention would be their attainment, Mark 23-25; Luke 18. 

a 31, 19. And there came. b 31 Mother and his brethren. 

c 46. Seeking. d 47. Some ancient authorities omit v;>r. 47. 

e 20. Omit by certain, which said. f 33. And. 6 50. He is. 



76 



FROM THE SECOND PASSOVER OF CHRIST'S 



MATTHEW. 

1 The same day went 
Jesus out of the house, 
and sat by the sea-side. 

2 And great multitudes 
were gathered together 
unto him, so that he 
went into a ship, and 
sat ; and the whole mul- 
titude stood on the 

3 shore. And he spake 
many things unto them 
in parables, saying; 

Behold,'' a sower went 

4 forth to sow. And when 
he sowed, some seeds 
fell by the way-side ; 
and the c fowls came and 
devoured them up. 

5 Some fell upon d stony 
places, where they had 
not much earth : and 
forthwith they sprung 
up, because they had 
no deepness of earth; 

6 and when the sun was 
up, they were scorched ; 
and because they had 
no root, they withered 

7 away. And some fell 
among thorns ; and the 
thorns sprung up and 

8 choked them. But 
other fell into good 
ground, and brought 
forth fruit, some a hun- 
dred-fold, some sixty- 
fold, some thirty-fold. 

9 Who hath ears f to hear, 
let him hear ! 



«> And 



MARK. 

1 And he began again 
to teach by the sea-side : 
and there was gathered 
unto him a a great 
multitude, so that he 
entered into a ship, 
and sat in the sea ; and 
the whole multitude 
was by the sea, on the 

2 land. And he taught 
them many things by 
parables, and said unto 
them in his doctrine, 

3 Hearken : Behold, 
b there went out a sower 

4 to sow. And it came to 
pass as he sowed, some 
fell by the way-side, 
and the c fowls of the 
air came and devoured 

5 it up. And some fell 
on d stony ground, where 
it had not much earth ; 
and immediately it 
sprang up, because it 
had no depth of earth : 

6 but when the sun was 
up, it was scorched; 
and because it had no 
root it withered away. 

7 And some fell among 
thorns, and the thorns 
grew up, and choked 
it, and it yielded no 

8 fruit. And other fell 
on good ground, and 
did yield fruit that 
sprang up, and in- 
creased, and brought 
forth, some thirty, and 
some sixty, and some a 

9 hundred. And he said 
unto them. He that 
hath ears to hear, let 
him hear! 

10 And when he was 
alone, they that were 
about him, with the 
twelve, asked of him 
the parable. 



LUKE. 



4 And when much 
people were gathered 
together, and were come 
to him out of every 
city, he spake by a 

5 parable : b A sower went 
out to sow his seed : 
and as he sowed, some 
fell by the way -side ; 
and it was trodden 
down, and the c fowls 
of the air devoured it. 

6 And some fell upon a 
e rock ; and as soon as 
it was sprung up, it 
withered away, because 

7 it lacked moisture. And 
some fell among thorns ; 
and the thorns sprang 
up with it, and choked 

8 it. And other fell on 
good ground, and 
sprang up, and bare 
fruit a hundred-fold. 
And when he had said 
these things, he cried, 
He that hath ears to 
hear, let him hear ! 



And his disciples 
asked him, saying, 
What might this para- 
ble be? 



the disciples 
came, and said unto 
him, Why speakest 
thou unto them in 

11 parables ? He answer- 
ed and said unto them, 
Because it is given unto you to know the mysteries of the kingdom of 

12 heaven ; but to them it is not given. For whosoever hath, to him shall be 
given, and he shall have more abundance : but whosoever hath not, from him 



a 1. Very great. 
d 5, 5. The rocky. 



b 3, 3, 5. The sower went forth. 
« 6. The rock. 



c 4, 4, 5. Birds. 
f 9. Ojuit to hear. 



PUBLIC MINISTRY UNTIL THE THIRD. 



77 



Matthew 13. 
shall be taken away- 
even that he hath. 

13 Therefore speak I to 
them in parables: be- 
cause they seeing, see 
not : and hearing, they 
hear not; neither do 

14 they understand. And 
in them is fulfilled the 
prophecy of Esaias, 
which saith, 

MATTHEW. 



Mark 4. 



11 A nd he said unto them, 
Unto you a it is given to 
know the mystery of 
the kingdom of God : 
but unto them that are 
without, all these things 
are done in parables : 



Luke 8. 

10 And he said, Unto you 
it is given to know the 
mysteries of the king- 
dom of God : but to 
b others in parables; 
that seeing, they might 
not see, and hearing 
they might not under- 
stand. 

MARK. 



By hearing ye shall hear, and shall not *2 That seeing they may see, and not per- 



ceive; 

And hearing they may hear, and not un- 
derstand : 

Lest at any time they should "be con- 
verted, 

And their sins should be forgiven them. 



inderstand ; 
And se. iug ye shall see, and shall not. per- 
ceive: 

15 For this people's heart is waxed gross, 
And their ears are dull of hearing, 
And their eyes they have closed ; 
Lest at any time they should see with 

their eyes, 
And hear with their ears, 
And should understand with their heart, 
And should * be converted, and I should 

heal them. 

16 17 But blessed are your eyes, for they see ; and your ears, for thev hear. For, 
verily, I say unto you, That many prophets and righteous men have desired 
to see those things which ye see, and have not seen them, and to hear those 
things which ye hear, and have not heard them. 



MATTHEW. 

18 Hear ye therefore the 
parable of the sower. 

19 When any one heareth 
the word of the king- 
dom, and understand- 
eth it not, then cometh 
the e wicked One, and 
catcheth away that 
which was sown in his 
heart. This is he which 
received seed by the 

20 way-side. But he that 
received the seed into 
s stony places, the same 
is he that heareth the 
word, and anon with 

21 joy receiveth it; yet 
hath he not root in 
himself, but dureth for 
awhile: for when tribu- 
lation or persecution 
ariseth because of the 



MARK. 

13 And he said unto 
them, Know ye not 
this parable ? and how 
then will ye know all 

14 parables ? The sower 

15 soweth the word. And 
these are they by the 
way-side, where the 
word is sown ; but 
when they have heard, 
Satan cometh imme- 
diately, and taketh 
away the word that was 
sown f in their hearts. 

16 And these are they 
likewise which are 
sown on s stony ground ; 
who, when they have 
heard the word, imme- 
diately receive it with 

17 gladness ; and have no 
root in themselves, and 



LUKE. 

11 Now the parable is 
this: The seed is the 

12 word of God : those by 
the way-side, are they 
that hear ; then cometh 
the Devil, and taketh 
away the word out of 
their hearts, lest they 
should believe and be 

13 saved. They on the 
rock are they, which, 
when they hear, receive 
the word with joy ; and 
these have no root, 
which for a while be- 
lieve, and in time of 
temptation fall away. 

14 And that which fell 
among thorns, are they 
which, when they have 
heard, go forth, and are 
choked with cares, and 



» 11. Unto you is given the mystery, 
c 12. Turn again and it should. 
f 15. In them. 



* 10. The rest. 
d 15. Turn again. « 19. Evil, 
e 20, 16. Rocky places. 



78 



FROM THE SECOND PASSOVER OF CHRIST S 



Matthew 13. 
word, a by and by he is 

22 offended. He also that 
received seed among 
the thorns, is he that 
heareth the word; and 
the care of this world, 
and the deceitfulness 
of riches, choke the 
word, and he becometh 

23 unfruitful. But he 
that received seed into 
the good ground, is he 
that heareth the word 
and understandeth it; 
which also b e a r e t h 
fruit, and bringeth 
forth, some a hundred- 
fold, some sixty, some 
thirty. 



Mark 4. 
so endure but for a 
time : afterward, when 
affliction or persecution 
ariseth for the word's 
sake, immediately they 

18 are offended. And these 
are they which are 
sown among thorns ;. 
such as hear the word, 

19 and the cares of this 
world, and the deceit- 
fulness of riches, and 
the lusts of other 
things, entering in, 
choke the word, and 
it becometh unfruitful. 

20 And these are they 
which are sown on good 
ground; such as hear 
the word, and receive 
it, and bring forth, 
fruit, some thirty-fold, 
some sixty, and some a 
hundred. 



Luke 8. 
riches, and pleasures of 
this life, and bring no 
15 fruit to perfection. But 
that on the good ground 
are they, Avhich in an 
honest and good heart, 
having heard the word, 
keep it, and bring forth 
fruit with patience. 



MARK. 

21 And he said unto them, Is a b can- 
dle brought to be put under a bushel, 
or under a bed ? and not to be set on 

22 a b candlestick ? For there is noth- 
ing hid, which shall not be mani- 
fested; neither was any thing kept 
secret, but that it should come abroad. 

23 If any man have ears to hear, let him 
hear ! 

24 And he said unto them, Take 
heed what ye hear. With what meas- 
ure ye mete, it shall be measured to 
you : and unto you that hear, shall 

25 more be given. For he that hath, to 
him shall be given : and he that hath 
not, from him shall be taken even 
that which he hath. 



LUKE. 

16 No man, when he hath lighted a 
b candle, covereth it with a vessel, or 
putteth it under a bed ; but setteth it 
on a b candlestick, that they which 

17 enter in may see the light. For 
nothing is secret, that shall not be 
made manifest ; neither any thing 
hid, that shall not be known, and 
come abroad. 

18 Take heed therefore how ye hear : 
for whosoever hath, to him shall be 
given, and whosoever hath not, from 
him shall be taken even that which 
he c seemeth to have. 



§ 62. Other Parables Spoken to the Multitude ; of the Tares ; the 

Seed Growing Secretly ; the Grain of Mustard ; of Leaven. 

Sea of Galilee, probably near Capernaum. A. D. 28. 

MATT. 13 : 24-35. MARK 4 : 26-34. 

(1) Good seed sowed in afield, Matt. 24. (2) An enemy sowed tares, Matt. 
25. (3) The fact discovered, Matt. 26, 27. (4) Both to grow together 
until the harvest, Matt. 28, 29. (5) Then the wheat garnered ; the tares 
burned, Matt. 30. (6) The seed growing secretly, Mark 26, 27. (7) The 



"21,17. 
»>21, 16. 



Straightway . . . 
Lamp . . . stand. 



(Matt.) stuiunleth; (Mark) stumble, 
<= 13. Thinketh he hath. 



PUBLIC MINISTRY UNTIL THE THIRD. 



79 



gradual development, Mark 28. (8) The grain reaped at time of harvest, 
Mark 29. (9) The grain of mustard, Matt. 31, 32; Mark 30, 31. (10) 
The leaven in three measures of meal, Matt. 33. (11) The prediction of 
Psa. 78 : 2 fulfilled, Matt. 34, 35 ; Mark 33, 34. 

MATTHEW. 
2 * Another parable put he forth unto them, saying, The kingdom of heaven is 

25 likened unto a man which sowed good seed in his field : but while men slept, 

26 his enemy came and sowed a tares among the wheat, and went his way. But 
when the blade was sprung up, and brought forth fruit, then appeared the 

27 tares also. So the servants of the householder came and said unto him, Sir, 

28 didst not thou sow good seed in thy field ? from wheuce then hath it tares ? He 
said unto them, An enemy hath done this. The servants said unto him, Wilt 

29 thou then that we go and" gather them up ? But he said, Nay ; Lest while ye 

30 gather up the tares, ye root up also the wheat with them. Let both grow to- 
gether until the harvest: and in the time of harvest I will say to the reapers, 
Gather ye together first the tares, and bind them in bundles to burn them : 
but gather the wheat into my barn. 

MARK. 

25 And he said, So is the kingdom of God, as if a man should cast seed into 

27 the ground ; and should sleep, and rise night and day, and the seed should 

28 spring and grow up, he knoweth not how. For the earth bringeth forth fruit 
of herself ; first the blade, then the ear, after that the full corn in the ear. 

29 But when the fruit b is brought forth, immediately he putteth in the sickle, 
because the harvest is come. 



MATTHEW. 

31 Another parable put he forth unto 
them, saying, The kingdom of heaven 
is like to a grain of mustard-seed, 
which a man took, and sowed in his 

32 field : which indeed is the d least of 
all seeds : but when it is grown, it is 
the greatest among herbs, and becom- 
eth a tree, so that the e birds of the air 
come and lodge in the branches 
thereof. 



33 Another parable spake he unto 
them : The kingdom of heaven is 
like unto leaven, which a woman 
took, and hid in three measures of 
meal, till the whole was leavened. 

34 All these things spake Jesus unto 
the multitude in parables ; and with- 
out a parable spake he not unto 

35 them ; that it might be fulfilled 
which was spoken by the prophet, 
saying, 

I will open my mouth in parables ; 

I will utter things which have been kept 

secret 
From the foundation of the world. 



MARK. 

30 And he said, ° Whereunto shall we 
liken the kingdom of God ? or c with 
what comparison shall we compare 

31 it? It is like a grain of mustard- 
seed, which, when it is sown in the 
earth, is less than all the seeds that be 

32 in the earth ; but when it is sown, it 
groweth up, and becometh greater 
than all herbs, and shooteth out 
great branches ; so that the e fowls of 
the air may lodge under the shadow 
of it. 



33 And with many such parables spake 
he the word unto them, as they were 

34 able to hear it. But without a para- 
ble spake he not unto them : and 
when they were alone, he expounded 
all things to his disciples. 



a 25. Or darnel. b 29. Is ripe, or alloweth. 

c 30, How . . . , or in what parable shall we set it forth. 

a 32. Less than all. e 32, :J2. Kirds of the heaven. 



80 FROM THE SECOND PASSOVER OF CHRIST'S 

§ 63. Jesus Explains the Parable of the Tares to his Disciples ; 
and speaks other parables to them. 

Probably Capernaum. A. D. 28. 
MATT. 13 : 36-53. 
(1) The multitude dismissed ; the disciples in the house request an explana- 
tion of the parable of the tares, 36. (2) Who the sower, 37. What the 
field, the good seed, and the tares, 38. (3) Who the enemy, 39. (4) What 
the harvest, and who the reapers, 39. (5) What the burning of the tares 
represents, 40-42. (6) The glorious condition of the righteous, 43. (7) 
Of a treasure hid in afield, 4A. (8) Of a merchant seeking goodly pearls, 
45, 46. (9) A net gathering of every kind; the good put into vessels, the 
bad cast away, 47, 48. (10) The separation at the end of the world, 49, 
50. (11) The disciples profess to understand, 51. (12) The well-instructed 
scribe, 52. 

MATTHEW. 

36 Then Jesus sent the multitude away, and went into the house : and his 
disciples came unto him, saying, a Declare unto us the parable of the tares 

37 of the field. He answered and said unto them, 

38 He that soweth the good seed is the Son of man ; the field is the world ; 
the good seed are the b children of the kingdom ; but the tares are the b chil- 

39 dren of the c wicked One ; the enemy that sowed them is the Devil : the har- 

40 vest is the end of the world ; and the reapers are the angels. As therefore 
the tares are gathered and burned in the fire ; so sball it be in the end of this 

41 world. The Son of man shall send forth his angels, and they shall gather out 

42 of his kingdom all things that offend, and them which do iniquity : and shall 
cast them into a furnace of fire : there shall be wailing and gnashing of teeth. 

43 Then shall the righteous shine forth as the sun in the kingdom of their 
Father. Who hath ears d to hear, let him hear. 

44 Again : The kingdom of heaven is like unto treasure hid in a field ; the 
which when a man hath found, he hideth, and for joy thereof goeth and 
selleth all that he hath, and buyeth that field. 

45 Again : The kingdom of heaven is like unto a merchantman seeking goodly 

46 pearls ; who when he had found one pearl of great price, went and sold all 
that he had, and bought it. 

47 Again : The kingdom of heaven is like unto a net, that was cast into the 

48 sea, and gathered of every kind : which, when it was full, they drew to shore, 
and sat down, and gathered the good into vessels, but cast the bad away. 

49 So shall it be at the end of the world : the angels shall come forth, and sever 

50 the wicked from among the just, and shall cast them into the furnace of fire : 
there shall be wailing and gnashing of teeth. 

51 e Jesus saith unto them, Have ye understood all these things? They say 

52 unto him, Yea, Lord. Then said he unto them, Therefore every scribe which 
is instructed unto the kingdom of heaven, is like unto a man that is a house- 
holder, which bringeth forth out of his treasure things new and old. 

53 And it came to pass, that when Jesus had finished these parables, he de- 
parted thence. 

§ 64. Crossing the Sea of Galilee ; the Tempest stilled. 

A. D. 28. 

MATT. 8 : 18, 23-27. MAEK 4 : 35-41. LUKE 8 : 22-25. 

(1) Jesus gives directions to cross the lake, Matt. 18; Mark 85; Luke 22. 
(2) Enters a beat with his disciples, Matt. 23; Mark 36; Luke 22. (3) 

» 36. Explain. t» 38. Sons. °38. Evil. 

d 43. Omit to hear. e 51. Omit Jesus saith unto thrni. 



PUBLIC MINISTRY UNTIL THE THIRD. 



81 



A great storm of wind, Matt. 24 ; Mark 37 ; Luke 23. (4) Jesus asleep, 
Matt. 24; Mark 38; Luke 23. (5) The disciples awake him in distress, 
Matt. 25; Mark 38; Luke 24. (6) Jesus rebukes the wind and the sea, 
Matt. 26; Mark 39; Luke 24. (7) Reproves his disciples for want of 
faith, Matt. 26; Mark 40; Luke 25. (8) The wonder and exclamation of 
those on board, Matt. 27 ; Mark 41 ; Luke 25. 



MATTHEW. 

18 Now when Jesus saw 
great multitudes about 
him, he gave command- 
ment to depart unto 
the other side. 

23 And when he was 
entered into a ship, his 
disciples followed him. 

24 And behold, there arose 
a great tempest in the 
sea, insomuch that the 
ship was covered with 
the waves : but he was 

25 asleep. And his dis- 
ciples came to him, and 
awoke him, saying, 
Lord, save us : we 

26 perish. And he saith 
unto them, Why are ye 
fearful, O ye of little 
faith? 

Then he arose, and re- 
buked the winds and 
the sea ; and there was 

27 a great calm. But the 
men marveled, saying, 
What manner of man 
is this, that even the 
winds and the sea obey 
him ! 



MARK. 

35 And the same day, 
when the even was 
come, he saith unto 
them, Let us b pass over 
unto the other side. 

36 And when they had 
sent away the multi- 
tude, they took him 
even as he was in the 
ship. And there were 
also with him other 

37 little ships. And there 
arose a great storm of 
wind, and the waves 
beat into the ship, so 
that it was now c full. 

38 And he was in the 
hinder part of the ship, 
asleep on a d pillow : and 
they awake him, and 
say unto him, Master! 
carest thou not that we 

39 perish ? And he arose, 
and rebuked the wind, 
and said unto the sea, 
Peace, be still! and 
the wind ceased, and 
there was a great calm. 

40 And he said unto them, 
Why are ye e so fearful ? 
how is it that ye have 

41 no faith? And they 
feared exceedingly, and 
said one to another, 
f What manner of man 
is this, that even the 
wind and the sea obey 
him ! 



LUKE. 

22 Now it came to pass 
a on a certain day, that 
he went into a ship 
with his disciples : and 
he said unto them, Let 
us go over unto the 
other side of the lake. 
And they launched 

23 forth. But as they 
sailed, he fell asleep : 
and there came down a 
storm of wind on the 
lake ; and they were 
c filled with water, and 

24 were in jeopardy. And 
they came to him, and 

- awoke him, saying, 
Master, master, we 
perish ! 



Then he arose, and re- 
buked the wind, and 
the raging of the wa- 
ter: and they ceased, 
and there was a calm. 
25 And he said unto them, 
Where is your faith? 
And they being afraid, 
wondered, saying one 
to another, f What man- 
ner of man is this ! for 
he commandeth even- 
the winds and water, 
and they obey him. 



§ 65. The Two Demoniacs of Gadara— Gerasa— Healed. 

Probably at Gersa, or Chersa, east coast of the Sea of Galilee. A. D. 28. 

MATT. 8 : 28-9 : 1. MAEK 5 : 1-21. LUKE 8 : 26-40. 

(1) Landing in the country of the Gadarenes, they meet two demoniacs, 
Matt. 28 ; Mark 1, 2 ; Luke 26, 27. (2) Their character and abode, Matt 
28; Mark 3-6; Luke 27. (3) They acknowledge Jesus to be the Son of 



•22. On one of those days. 
©40. Omit so. 



b 35. Go. o 23, 37. Filling. 
' 25, 41. Who then is this, that. 



The cushion. 



82 



FROM THE SECOND PASSOVER OF CHRIST S 



God, Matt. 29; Mark 6, 7; Luke 28. (4) The demons commanded to 
leave them ; their name, Mark 8, 9 ; Luke 29, 30. (5) Request not to be 
sent out of the country, Mark 10. (6) Nor into the deep, Luke 31. (7) But 
to enter the swine which were feeding on the mountain, Matt. 30, 31 ; 
Mark 11, 12; Luke 32. (8) The swine perish in the sea, Matt. 32; Mark 
13; Luke 33. (9) The herdsmen flee and spread the alarm, Matt. 33 ; 
Mark 14; Luke 34. (10) The people of the city and vicinity come forth, 
Matt. 34; Mark 14; Luke 36. (11) Find the man clothed and sane, Mark 
15, 16; Luke 35, 36. (12) Besought Jesus to depart, Matt. 34; Mark 17; 
Luke 37. (13) The man asks permission to follow Jesus, Mark 18; Luke 
38. (14) Jesus' reply, Mark 19; Luke 3%. (15) He publishes his cure in 
Decapolis, Mark 20 ; Z/M&e 39. (16) Jesws passes over to the western side of 
the lake, where the people gladly receive him, Matt. 9:1; Mark 21; 
Luke 40. 



MATTHEW. 

And when he was 
come to the other side, 
into the country of the 
a Gergesenes, there met 
him two possessed with 
devils, coming out of 
the tombs, exceeding 
fierce, so that no man 
might pass by that 
way. 



MAEK. 

1 And they came over 
unto the other side of 
the sea, into the coun- 
try of the b Gadarenes. 

2 And when he was come 
out of the ship, imme- 
diately there met him 
out of the tombs a man 
with an unclean spirit, 

3 who had his dwelling 
among the tombs ; and 
no man could bind him, 
no, not with chains : 

that he had been often 



LUKE. 

26 And they arrived at 
the country of the b Ga- 
darenes, which is over 

27 against Galilee. And 
when he went forth to 
land, there met him out 
of the city a certain 
man, which had devils 
c long time, and ware 
no clothes, neither 
abode in any house, 
but in the tombs. 



29 And behold, they cried 
out, saying, What have 
we to do with thee, e Je- 
sus, thou Son of God ? 
art thou come hither to 
torment us before the 
time? 



4 because that he had been often bound with 
fetters and chains, and the chains had been 
plucked asunder by him, and the fetters broken 
in pieces : d neither could any man tame him. 

5 And always, night and day, he was in the 
mountains, and in the tombs, crying, and cutting 

himself with stones. 

6 But when he saw Jesus 
afar off, he ran and 

7 worshiped him, and 
cried with a loud voice, 
and said, What have I 
to do with thee, Jesus, 
thou Son of the Most 
High God? I adjure 
thee by God, that thou 

8 torment me not. (For 
he said unto him, Come 
out of the man, thou 

9 unclean spirit.) And 
he asked him, What is 
thy name ? And he 
answered, saying, My 
name is Legion : for we 

are many. And he be- 
sought him much that 



28 When he saw Jesus, he 
cried out, and fell down 
before him, and with a 
loud voice said, What 
have I to do with thee, 
Jesus, thou Son of God 
most high ? I beseech 
thee, torment me not. 

29 (For f he had com- 
manded the unclean 
spirit to come out of 
the man. For often- 
times it had caught 
him : and he was kept 
bound with chains, and 
in fetters ; and he brake 
the bands, and was 
driven of the Devil into 

30 the wilderness.) And 



* 28. Gadarenes. •> 26, 1. Gerasenes. 

<14. And no man had strength to. e 29, 



"27. And for a long time he had worn. 
Omit Jesus. { 29. He was commanding (Am) 






PUBLIC MINISTRY UNTIL THE THIRD. 



83 



Matthew 8. 



30 And there was a good 
way off from them a 
herd of many swine, 

31 feeding. So the devils 
besought him, saying, 
If thou cast us out, 
suffer us to go away 
into the herd of swine. 

32 And he said unto them, 
Go. And when they 
were come out, they 
went into the herd of 
swine : and behold, the 
whole herd b of swine 
ran violently down a 
steep place into the sea, 
and perished in the 

33 waters. And they that 
c kept them fled, and 
went their ways into 
the city, and told every 
thing ; and what was 
befalle-n to the possessed 

34 of the devils. And be- 
hold, the whole city 
came out to meet Jesus : 



And when they saw 
him, they besought 
him that he would de- 
part out of their f coasts. 



Mark 5. 
he would not send them 
away out of the coun- 
try. * 

11 Now there was there 
nigh unto the moun- 
tains a great herd of 

12 swine, feeding. And all 
the devils besought 
him, saying, Send us 
into the swine, that we 
may enter into them. 

13 And forthwith Jesus 
gave them leave. And 
the unclean spirits went 
out, and entered into 
the swine ; and the herd 
ran violently down a 
steep place into the sea 
(they were about two 
thousand), and were 

14 choked in the sea. And 
they that fed d the swine 
fled, and told it in the 
city, and in the coun- 
try. And they went 
out to see what it was 

15 that was done. And 
they come to Jesus, and 
see him that was pos- 
sessed with the devil, 
and had the legion, 
sitting and clothed, 
and in his right mind : 
and they were afraid. 

16 And they that saw it 
told them how it befell 
to him that was pos- 
sessed with the devil, 
and also concerning the 

17 swine. And they be- 
gan to pray him to de- 
part out of their f coasts. 



Ltjke 8. 
Jesus asked him, say- 
ing, What is thy name ? 
And he said, Legion : 
because many devils 
were entered into him. 

31 And they besought 
him, that he would not 
command them to go 

32 out into the a deep. And 
there was there a herd 
of many swine feeding 
on the mountain : and 
they besought him that 
he would suffer them 
to enter into them. And 

33 he suffered them. Then 
went the devils out of 
the man, and entered 
into the swine : and the 
herd ran violently 
down a steep place into 
the lake, and were 

34 choked. When they 
that fed them saw what 
was done, they fled, 
and went and told it 
in the city and in the 

35 country. Then they 
went out to see what 
was done ; and came to 
Jesus, and found the 
man, out of whom the 
devils were departed, 
sitting at the feet of 
Jesus, clothed, and in 
his right mind : and 

36 they were afraid. They 
also which [saw it, told 
them e by what means 
he that was possessed 
of the devils was 

"healed. Then the 



MARK. 

18 And when he was come into the 
ship, he that had been possessed 
with the devil prayed him that he 

19 might be with him. Howbeit Jesus 
suffered him not, but saith unto him, 
Go home to thy friends, and tell 
them how great things the Lord 
hath done for thee, and hath had 
compassion on thee. 



LUKE. 

whole multitude of the country of 
the sGadarenes round about, be- 
sought him to depart from them; 
for they were taken with great fear. 
And he went up into the ship, and 
returned back again. Now, the man 
out of whom the devils were de- 
parted, besought him that he might 
be with him. But Jesus sent him 



»31. Abyss. 
'36. How he. 



i> 32. OvriT of swine. 
f34, 17. Borders. 



C33. Fed. 

e37. Gerasenes. 



14. Them. 



84 



FROM THE SECOND PASSOVER OF CHRIST S 



MAKK 5. 



20 And he departed, and began to pub- 
lish in Decapolis how great things 
Jesus had done for him. And all 
men did marvel. 



Luke 8. 
away, saying, Return to thine own 
house, and show how great things 
God hath done unto thee. And he 
went his way, and published through- 
out the whole city, how great things 
Jesus had done unto him. 



MATTHEW. 
9 •" l And he entered into 
a ship, and passed over, 
and came into his own 
city. 



LUKE. 

40 a And it came to pass, 
that, when Jesus was 
returned, the people 
gladly received him : 
for they were all wait- 
ing for him. 



MARK. 
And when Jesus was 
passed over again by 
ship unto the other 
side, much people 
gathered unto him : 
and he was nigh unto 
the sea. 

§ 66. Matthew's Feast. 
Capernaum. A. D. 28. 
MATT. 9 : 10-13. MARK 2 : 15-17. LUKE 5 : 29-32. 

(1) Matthew makes a feast, Luke 29. (2) Jesus and his disciples with pub- 
licans and sinners recline at table with him, Matt. 10; Mark 15', Luke 
29. (3) Why Jesus went among publicans and sinners, Matt. 11-13; 
Mark 16, 17; Luke 30-32. (Hos. 6:6.) 



MATTHEW. 

10 And it came to pass, 
as Jesus sat at meat 
in the house, behold, 
many publicans and 
sinners came and sat 
down with him and his 
disciples. 

11 And when the 
Pharisees saw it, they 
said unto his disciples, 
Why eateth your Mas- 
ter with publicans and 

12 sinners ? But when 
Jesus heard that, he 
said unto them, They 
that be whole e need 
not a physician, but 
they that are sick. 

13 But go ye and learn 
what that meaneth. 

I will have mercy and not 
sacrifice, 

for f I am not come to 
call the righteous, but 
sinners, &to repentance. 



MARK. 

15 And it came to pass, 
that as Jesus sat at 
meat in his house,many 
publicans and sinners 
sat also together with 
Jesus and his disciples ; 
for there were many, 
and they followed him. 

16 And when the scribes 
b and Pharisees saw him 
eat with publicans and 
sinners, they said unto 
his disciples, d How is it 
that he eateth and 
drinketh with publi- 
cans and sinners ? 

17 When Jesus heard it, 
he saith unto them, 
They that are whole 
have no need of the 
physician, but they 
that are sick : I came 
not to call the right- 
eous, but sinners, sto 
repentance. 



LUKE. 

29 And Levi made him a 
great feast in his own 
house; and there was 
a great company of 
publicans, and of oth- 
ers that sat down with 
them. 

30 But c their scribes 
and Pharisees murmur- 
ed against his disci- 
ples, saying, Why do 
ye eat and drink with 
publicans and sinners ? 

31 And Jesus answering, 
said unto them, They 
that are whole e need 
not a physician; but 

32 they that are sick. I 
came not to call the 
righteous, but sinners, 
to repentance. 



40. And as Jesus returned. 

30. The Pharisees and their scribes. 

12. 31. Have no need of. f 13. I came not. 



b 16. Of the. 

a 16. Omit how is it that. 

e 13, 17. Omit to repentance. 



TUBLIC MINISTRY UNTIL THE THIRD. 



85 



§ 67. Jesus Discourses on Fasting. 

At Matthew's Feast. Capernaum. A. D. 28. 

MATT. 9 : 14-17. MARK 2 : 18-22. LUKE 5 : 33-39. 

(1) Why Jesus' disciples fast not, Matt. 14, 15; Mark 18, 19; Luke 33, 34. 
(2) Days coming when they will fast, Matt. 15; Mark 20; Luke 35. (3) 
Illustrated by new cloth on an old garment, and new wine in old skin bot- 
tles, Matt. 1G, 17; Mark 21, 22; Luke 36-38. (4) The old wine better, 
Luke 39. 



MATTHEW. 

14 Then came to him 
the disciples of John, 
saying, Why do we and 
the Pharisees fast oft, 
but thy disciples fast 

15 not? And Jesus said 
unto them, Can the 
children of the bride- 
chamber mourn, as 
long as the bridegroom 
is with them ? but the 
days will come, when 
the bridegroom shall 
be taken from them, 
and then shall they 
fast. 



16 No man putteth a 
piece of c ne\v cloth 
unto an old garment : 
for that which is put in 
to fill it up taketh 
from the garment, and 
the rent is made worse. 

17 Neither do men put 
new wine into old f bot- 
tles; else the bottles 
break, and the wine 
runneth out, and the 
bottles perish : but they 
put new wine into new 
bottles, and both are 
preserved. 



MARK. 

18 And the disciples of 
John, a and of the Phari- 
sees, used to fast : and 
they come and say un- 
to him, Why do the 
disciples of John and of 
the Pharisees fast, but 
thy disciples fast not? 

19 And Jesus said unto 
them, Can the children 
of the bride-chamber 
fast, while the bride- 
groom is with them ? 
As long as they have 
the bridegroom with 
them, they cannot fast. 

20 But the days will come, 
when the bridegroom 
shall be taken away 
from theni, and then 
shall they fast in b those 

21 days. No man also sew- 
eth a piece of c new cloth 
on an old garment : 
else the new piece that 
filled it up taketh 
away from the old, and 
the rent is made worse. 

22 And no man putteth 
new wine into old f bot- 
tles : else the new 
wine doth burst the 
bottles, and the wine 
is spilled, and the bot- 
tles will be marred : 
but the new wine must 
be put into new bottles. 



LUKE. 

33 And they said unto 
him, Why do the dis- 
ciples of John fast of- 
ten, and make prayers, 
and likewise the disci- 
ples of the Pharisees ; 
but thine eat and 

34 drink ? And he said un- 
to them, Can ye make 
the children of the 
bride-chamber fast 
while the bridegroom 

35 is with them ? But the 
days will come, when 
the bridegroom shall 
be taken away from 
them, and then shall 
they fast in those days. 

36 And he spake also a 
parable unto them : No 
man d putteth a piece 
of a new garment upon 
an old : e if otherwise, 
then both the new ma- 
keth a rent, and the 
piece that was taken 
out of the new agreeth 

37 not with the old. And 
no man putteth new 
wine into old f bottles ; 
else the new wine will 
burst the bottles, and 
be spilled, and the bot- 

38 ties shall perish. But 
new wine must be put 
into new bottles, and 

39 both are preserved. No 
man also, having drunk 
old wine, straightway 
desireth new ; for he 
saith, The old is s bet- 
ter. 



a 18. And the Pharisees were fasting. * 20. That day. 

c 16, 21. Undressed. a 36. Rendeth a piece from a new garment and putteth upon. 

e 3»5. Else he will rend the new and also the piece. f 17. 22. 37. Skins. s 39. Good. 



86 



FROM THE SECOND PASSOVER OF CHRIST S 



§ 68. Raising of Jairus' Daughter; the Healing of the Woman 
with an Issue of Blood. 



MATT. 9 : 18-26. 



Capernaum. A. D. 28. 
MARK 5 : 22-43. 



LUKE 8 : 41-56. 



(1) Jairus most humbly and earnestly beseeches Jesus to heal his only 
daughter, Matt. 18; Mark 22, 23; Luke 41, 42. (2) Jesus going with 
Jairus is thronged, Matt. 19; Mark 24; Luke 42. (3) A woman diseased 
for twelve years, Matt. 20 ; Mark 25 ; Luke 43. (4) Having spent all 
upon physicians, was nothing bettered, Mark 26; Luke 43. (5) Touched 
the border of Jesus' garment in faith, and is healed, Matt. 21, 22; 
Mark 27-29; Luke 44. (6) Jesus perceiving it in himself, asks, Who 
touched me? Ma rk 30-32 ; Luke 45, 4Q. (7) The woman confesses before 
all, Mark 33 ; Luke 47. (8) Jesus comforts her and commends her faith, 
Matt. 22 ; Mark 34 ; Luke 48. (9) Jairus' daughter dead, Mark 35 ; Luke 
49. (10) Jesus encourages Jairus 1 faith, Mark 36; Luke 50. (11) Jesus 
comes to his house, Matt. 23; Mark 38; Luke 51. (12) Jesus with three 
disciples enters in, Mark 37,38; Jjuke 51. (13) The scorning minstrels 
excluded, Matt. 23-25; Mark. 39, 40; Luke 52-54. (14) Raises the damsel 
to life, Matt. 25 ; Mark 41, 42; Luke 54, 55. (15) Charged the parents to 
tell no one, Mark 43 ; Luke 56. (16) Nevertheless the report goes abroad, 
Matt. 26. 



MATTHEW. 

18 While he spake these 
things unto them, he- 
hold, there came a b cer- 
tain ruler,and worship- 
ed him, saying, My 
daughter is even now- 
dead: but come and 
lay thy hand upon her, 

19 and she shall live. And 
Jesus arose, and follow- 
ed him, and so did his 
disciples. 



And behold, a wo- 
man which was dis- 
eased with an issue of 
blood twelve years, 
came behind him, and 
touched the c hem of his 
garment. For she said 
within herself, If I may 
but touch his garment, 
I shall be whole. 



MARK. 

22 And a behold there 
cometh one of the ru- 
lers of the synagogue, 
Jairus by name; and 
when he saw him, he 

23 fell at his feet, and be- 
sought him greatly, 
saying, My little 
daughter lieth at the 
point of death : I pray 
thee, come and lay thy 
hands on her, that she 
may be healed ; and 

24 she shall live. And Je- 
sus went with him ; 
and much people fol- 
lowed him, and throng- 
ed him. 

25 And a b certain woman 
which had an issue of 

26 blood twelve years, and 
had suffered many 
things of many physi- 
cians, and had spent all 
that she had, and was 
nothing bettered, but 
rather grew worse, 

27 when she had heard 



LUKE. 

41 And behold, there 
came a man named Jai- 
rus, and he was a ruler 
of the synagogue : and 
he fell down at Jesus' 
feet, and besought him 
that he would come iu- 

42 to his house : for he 
had one only daughter, 
about twelve years of 
age, and she lay a 
dying. 



But as he went, the 
people thronged him. 

43 And a woman having 
an issue of blood twelve 
years, which had spent 
all her living upon phy- 
sicians, neither could 

44 be healed of any, came 
behind him, and touch- 
ed the border of his 



a 22. Omit behold. 



* 18, 25. Omit certain. 



c 20. Border. 



PUBLIC MINISTRY UNTIL THE THIRD. 



87 



MAEK. 

a of Jesus, came in the press behind, 

2S and touched his garment : for she 

said, If I may touch but his clothes, 

29 I shall be whole. And straightway 
the fountain of her blood was dried 
up ; and she felt in her body that 

30 she was healed of that plague. And 
Jesus, immediately knowing in him- 
self b that virtue had gone out of him, 
turned him about in the press, and 
said, Who touched my c clothes ? 

31 And his disciples said unto him, 
Thou seest the multitude throng- 
ing thee, and sayest thou, Who 

32 touched me ? And "he looked round 
about to see her that had done this 

33 thing. But the woman fearing and 
trembling, knowing what was done 
in her, came and fell down before 
him and told him all the truth. 



LUKE. 

garment : and immediately her issue 

45 of blood stanched. And Jesus said, 
Who touched me ? When all denied, 
Peter, and they that were with him, 
said, Master, "the multitude throng 
thee, and press thee, d and sayest 

46 thou, Who touched me ? And Jesus 
said, Somebody hath touched me : for 
I perceive that virtue is gone out of 

47 me. And when the woman saw that 
she was not hid, she came trembling, 
and falling down before him, she de- 
clared unto him before all the people 
for what cause she had touched him, 
and how she was healed immediately. 



MAEK. 

34 And he said unto her, 
Daughter, thy faith 
hath made thee whole ; 
go in peace, and be 
whole of thy plague. 



LUKE. 

48 And he said unto her, 
Daughter, e be of good 
comfort : thy faith hath 
made thee whole; go 
in peace. 



LUKE. 



MATTHEW. 

22 But Jesus turned him 
about, and when he 
saw her,he said,Daugh- 
ter, be of good com- 
fort : thy faith hath 
made thee whole. And 
the woman was made 
whole from that hour. 

MAEK. 

85 While he yet spake, there came 
from the ruler of the synagogue's 
house certain which said, Thy daugh- 
ter is dead : why troublest thou the 

36 Master any further? f As soon as 
Jesus heard the word that was 
spoken, he saith unto the ruler of 
the synagogue, Be not afraid, only 

37 believe. "And he suffered no man to follow him, save Peter, and James, and 
35 John the brother of James. And he cometh to the house of the ruler of the 

synagogue, and seeth the tumult, and them that wept and wailed greatly. 



49 While he yet spake, there cometh 
one from the ruler of the synagogue's 
house, saying to him, Thy daughter 
is dead:" trouble not the Master. 

50 But when Jesus heard it, he answered 
him, saying, Fear not : believe only, 
and she shall be made whole. 



MATTHEW. 

23 And when Jesus 
came into the ruler's 
house, and saw the 
minstrels and the peo- 

24 pie making a s noise, he 
said unto them, Give 



MAEK. 

39 And when he was come 
in, he saith unto them, 
Why make ye s this ado, 
and weep ? "the damsel 
is not dead, but sleep- 

40 eth. And they laughed 



LUKE. 

And when he came 
into the house, he 
suffered no man to 
go in save Peter, and 
James, and John, and 
the father and the 



■ 27. The things concerning. 

c30. Garments. 

• 48. Omit be of good comfort. 



*> 30. That the power from him had gone forth. 
d 45. Omtjt and sayest thou who touched me ? 
f 36. But Jesus overhearing. s 23, 39. A tumult. 



88 



FROM THE SECOND PASSOVER OF CHRIST S 



Mark 5. 
him to scorn. But when 
he had put them all 
out, he taketh the fath- 
er and the mother of 
the damsel, and them 
that were with him ; 
and entereth in where 
the damsel was lying. 



Matthew 9. 
place : for the maid is 
not dead, but sleepeth. 
And they laughed him 

25 to scorn. But when the 
people were put forth, 
he went in, and took 
her by the hand: and 

26 the maid arose. And 
the fame hereof went 41 And he took the dam 
abroad into all that sel by the hand, and 
land. said unto her, Talitha 

cumi ! (which is, being 
interpreted, ' Damsel ' — I say unto thee — ' arise '). 

42 And straightway the damsel arose, and walked ; for 
she was of the age of twelve years. And they 

43 were astonished with a great astonishment. And 
he charged them straitly that no man should know 
it; and commanded that something should be 
given her to eat. 



Luke 8. 
mother of the maiden. 

52 And all wept and be- 
wailed her : but he 
said, Weep not : she is 
not dead, but sleepeth. 

53 And they laughed him 
to scorn, knowing that 

54 she was dead. And he 
a put them all out, and 
took her by the hand, 
and called, saying, 

55 Maid, arise ! And her 
spirit came again, and 
she arose straightway : 
and he commanded b to 

56 give her meat. And 
her parents were as- 
tonished: but he 
charged them that they 
should tell no man 
what was done. 



§ 69. Two Blind Men Healed and a Dumb Spirit Cast Out. 

Capernaum. A. D. 28. 

MATT. 9 : 27-34. 

(1) Two blind men beg for mercy, 27. (2) They affirm their faith, 28. (3) 
Touches their eyes ; they receive sight, 29, 30. (4) Charges them to let no 
one know it, 30. (5) They spread his fame, 31. (6) A dumb spirit cast 
out, 32. (7) The multitude marvel, 33. (8) The Pharisees ascribe it to 
Satanic power, 34. 

27 And when Jesus departed thence, two blind men followed him crying, and 

28 saying, Thou son of David, have mercy on us. And when he was come into 
the house, the blind men came to him : And Jesus saith unto them, Believe 

29 ye that I am able to do this ? They said unto him, Yea, Lord. Then touched 

30 lie their eyes, saying, According to your faith, be it unto you. And their eyes 
were opened ; and Jesus straitly charged them, saying, See that no man 

31 know it. But they, when they were departed, spread abroad his fame in all 
that country. 

32 As they went out, behold, they brought to him a dumb man possessed 

33 with a devil. And when the devil was cast out, the dumb spake : and the 

34 multitude marveled, saying, It was never so seen in Israel. But the Pharisees 
said, He casteth out devils, through the prince of the devils. 

§ 70. Jesus Eevisits his own Country, and is again Eejected. 

Nazareth. A. D. 28. 

MATT. 13 : 54-58. MABK 6 : 1-6. 

(1) Jesus comes into his own country, Matt. 54; Mark 1. (2) Teaches in the 
synagogue, Matt. 54 ; Mark 2. (3) The attendants astonished and 
offended at him. Matt. 55-57 ; Mark 2, 3. (4) A prophet in his own coun- 
try, Matt. 57 ; Mark 4. (5) Their unbelief] no mighty works, Matt. 58 ; 
Mark 5, 6. 



54. Omit put them all out, and. 



b 55. That something be given her to eat. 



PUBLIC MINISrRY UNTIL THE THIRD. 89 

MATTHEW. MARK. 

54 And when he was come into his 1 And he went out from thence, and 
own country, he taught them in came into his own country ; and his 
their synagogue, insomuch that they 2 disciples follow him. And when the 
were astonished, and said, Whence sabbath day was come, he began to 
hath this man this wisdom, and these teach in the synagogue : and many 
mighty works ? hearing him were astonished, saying, 

From whence hath this man these 
things? and what wisdom is this 
which is given unto him, a that even 
such mighty works are wrought by 

55 Is not this the carpenter's son ? Is 3 his hands ? Is not this the carpenter, 
not his mother called Mary? and the son of Mary, the brother of 
his brethren James, and c Joses, and James, and Joses, and of b Juda, and 

56 Simon, and Judas ? And his sisters, Simon ? and are not his sisters here 
are they not all with us ? Whence with us ? And they were offended 
then hath this man all these things? 4 d at him. But Jesus said unto them, 

67 And they were offended in him. But A prophet is not without honor, but 
Jesus said unto them, A prophet is in his own country, and among his 
not without honor, save in his own 5 own kin, and in his own house. And 
58 country, and in his own house. And he could there do no mighty work, 
he did not many mighty works there, save that he laid his hands upon 
because of their unbelief. a few sick folk, and healed them. 

6 And he marveled because of their 
unbelief. 

§ 71. The Third General Circuit of Galilee. 

From Nazareth. A. D. 29. 

MATT. 9 : 35-38. MARK 6 : 6. 

(1) Jesus goes to the cities and villages of Galilee preaching and performing 
miracles, Matt. 35; Mark 6. (2) His compassion, Matt. 36. (3) Com- 
mand to pray for laborers, Matt 37, 38. 

MATTHEW. MARK. 

35 And Jesus went about all the 6 And he went round about the vil- 
cities and villages, teaching in their lages teaching. 

synagogues, and preaching the gos- 
pel of the kingdom, and healing every sickness, and every disease among the 

36 people. But when he saw the multitudes, he was moved with compassion on 
them, because they e fainted, and were scattered abroad, as sheep having no 

37 shepherd. Then saith he unto his disciples ; The harvest truly is plenteous, 

38 but the laborers are few. Pray ye therefore the Lord of the harvest, that he 
will send forth laborers into his harvest. 

§ 72. The Twelve Apostles Endowed with Miraculous Power; 
Instructed and Sent Forth in Companies of Two and Two. 

Galilee. A. D. 29. 

MATT. 10 . 1-42. MARK 6 : 7-11. LUKE 9 : 1-5. 

(1) Jesus endows the twelve with miraculous power, and sends them forth, 
Matt. 1; Mark 7; Luke 1, 2. (2) The names of the twelve apostles, 
Matt. 2-4. 

» 2. And what mean such mighty works wrought. i> 3. Judas. 

55. Joseph. * 3. In. " e 36. Were distressed and scattered as sheep. 



90 



FROM THE SECOND TASSOVER OF CHRIST'S 



Instructions.— (3) To go only to the lost sheep of the house of Israel, 
Matt. 5, 6. (4) To preach and heal, Matt. 7, 8. (5) To take no provision 
for the journey, Matt. 9, 10 ; Mark 8, 9 ; Luke 3. (6) Where to abide, 
Matt. 11 ; Mark 10; Luke 4. (7) How to enter a house', Matt. 12, 13. (8) 
What to do when rejected, Matt. 14, 15; Mark 11; Luke 5. (9) Their 
ministry to be amid dangers and persecutions, requiring wisdom, sim- 
plicity, and guilelessness, Matt. 16-18. (10) Must trust in God for help, 
Matt. 19, 20. (11) The severity and extent of the persecution, but salvation- 
to those enduring to the end, Matt. 21, 22. (12) Not to cou7't persecution, 
Matt. 23. (13) Must expect to be treated like their Lord, Matt. 24, 25. 
(14) Fear not ; these truths are to be published, Matt. 26, 27. (15) Whom 
to fear, Matt. 28. (16) Under their heavenly Father' s protection, Matt. 
29-31. (17) Will receive his approbation as Judge, Matt. 32, 33. (18) 
Must expect the gospel to arouse hostility and strife, divisions in families, 
Matt. 34-36. (19) This will serve as a test of love and faithfulness, Matt. 
37-39. (20) They are his representatives, Matt. 40. (21) Those receiving 
them partakers of their reward, Matt. 41, 42. 



MATTHEW. 

And when he had 
called unto him his 
twelve disciples, he 
gave them b p o w e r 
against unclean spirits, 
to cast them out, and 
to heal all manner of 
sickness and all man- 
ner of disease. 



MARK. 

And he called unto 
him the twelve, and 
began to send them 
forth by two and two ; 
and gave them b power 
over unclean spirits ; 



MATTHEW. 



LUKE. 

1 Then he called a his 
twelve disciples togeth- 
er, and gave them pow- 
er and authority over 
all devils, and to cure 

2 diseases. And he sent 
them to preach the 
kingdom of God, and 
to heal the sick. 



2 Now the names of the twelve apostles are these : The first, Simon, who is 
called Peter, and Andrew his brother ; James, the son of Zebedee, and John 

3 his brother ; Philip, and Bartholomew ; Thomas, and Matthew the publican , 
James the son of Alpheus, and c Lebbeus, whose surname was Thaddeus ; 

4 Simon the d Canaanite, and Judas Iscariot, who also betrayed him. 

5 These twelve Jesus sent forth, and commanded them, saying, Go not into 
the way of the Gentiles, and into any city of the Samaritans enter ye not. 

6 7 But go rather to the lost sheep of the house of Israel. And as ye go, preach, 
8 saying, the kingdom of heaven is at hand. Heal the sick, cleanse the lepers, 

raise the dead, cast out 

MARK. 



freely ye have 
jly 



devils 

received, freely give 

9 Provide neither gold, 

nor silver, nor brass in 

10 your purses ; e nor scrip 
for your journey, 
neither two coats, 
neither shoes, nor yet 
staves : for the work- 
man is worthy of his 

11 meat. And into what- 
soever city or town ye 
shall enter, inquire who 
in it is worthy ; and 



8 and commanded them 
that they should take 
nothing for their jour- 
ney, save a staff only ; 
e no scrip, no bread, no 
money in their purse : 

9 but be shod with san- 
dals ; and not put on 

10 two coats. And he said 
unto them, in what 
place soever ye enter 
into a house, there 



LUKE. 

3 And he said unto 
them, Take nothing for 
your journey, f neither 
staves nor scrip, neither 
bread, neither money ; 
neither have two coats 

4 s apiece. And whatso- 
ever house ye enter 
into, there abide and 

5 thence depart. And 
whosoever will not re- 
ceive you, when ye go 



* 1. The twelve together. 

° 3. Omit Lebbeus, whose surname was. 

® 10, 8. No wallet. f 3. Neither staff, nor wallet. 



b 1, 7. Authority over. 
d 4. (anansean. 
e 3. Omit apiece. 



PUBLIC MINISTRY UNTIL THE THIRD. 



91 



Matthew 10. 
there abide till ye 

12 go thence. And when 
ye come into a house, 

13 salute it. And if the 
house be worthy, let 
your peace come upon 
it : but if it be not wor- 
thy, let your peace re- 

14 turn to you. And who- 
soever shall not receive 
you, nor hear your 
words, when ye depart 
out of that house, or 
city, shake off the dust 

15 of your feet. Verily, 
I say unto you, It shall 
be more tolerable for 
the land of Sodom and 
Gomorrah, in the day 
of judgment, than for 
that city. 



Mark 6. 
abide till ye depart 
11 from that place. And 
whosoever shall not 
receive you, nor hear 
you, when ye depart 
thence, shake off the 
dust under your feet, 
for a testimony against 
tbem. 



a Verily, I say unto you, 
It shall be more tol- 
erable for Sodom and 
Gomorrah in the day 
of judgment, than for 
that city. 

MATTHEW. 



Luke 9. 
out of that city, shake 
off the very dust from 
your feet for a testi- 
mony against them. 



16 Behold, I send you forth as sheep in the midst of wolves : be ye therefore 

17 wise as serpents, and harmless as doves. But beware of men : for they will 
deliver you up to the councils, and they will scourge you in their synagogues : 

18 and ye shall be brought before governors and kings for my sake, for a testi- 

19 mony b against them and the Gentiles. But when they deliver you up, c take 
no thought how or what ye shall speak ; for it shall be given you in that same 

20 hour what ye shall speak. For it is not ye that speak, but the Spirit of your 

21 Father which speaketh in you. And the brother shall deliver up the brother 
to death, and the father the child : and the children shall rise up against their 

22 parents, and cause them to be put to death. And ye shall be hated of all men 

23 for my name's sake : but he that endureth to the end shall be saved. But 
when they persecute you in this city, flee ye into d another. For verily I say 
unto you, Ye shall not have gone over the cities of Israel till the Son of man 
be come. 

2i The disciple is not above his master, nor the servant above his lord. 

25 It is enough for the disciple that he be as his master, and the servant as his 
lord. If they have called the master of the house Beelzebub, how much more 

26 shall they call them of his household ? Fear them not therefore. For there 
is nothing covered, that shall not be revealed ; and hid, that shall not be 

27 known. What I tell you in darkness, that speak ye in light : and what ye 

28 hear in the ear, that preach ye upon the house-tops. And fear not them which 
kill the body, but are not able to kill the soul : but rather fear him which is 

29 able to destroy both soul and body in e hell. Are not two sparrows sold for a 
farthing ? and one of them shall not fall on the ground without your Father. 

30 31 g u t £ ne verv hairs of your head are all numbered. Fear ye not therefore, 

32 ye are of more value than many sparrows. Whosoever therefore shall confess 
me before men, him will I confess also before my father which is in heaven. 

33 But whosoever shall deny me before men, him will I also deny before my 
u Father which is in heaven. Think not that I am come to send peace on 
33 earth : I came not to send peace, but a sword. For I am come to set a man at 

variance against his father, and the daughter against her mother, and the 



a 11. Omit from verily, to end of verse, 
a 23. The next. 



t> 18. To. « 19. Be not anxious. 

e 28. Gr. Gehenna. 



92 FROM THE SECOND PASSOVER OF CHRIST'S 

Matthew 10. 

36 daughter-in-law against her mother-in-law. And a man's foes shall be those 
of his own household. 

37 He that loveth father or mother more than me, is not worthy of me : and 

38 he that loveth son or daughter more than me, is not worthy of me. And he 

39 that taketh not his cross, and followeth after me, is not worthy of me. He 
that findeth his life, shall lose it ; and he that loseth his life for my sake, 

40 shall find it. He that receiveth you, receiveth me ; and he that receiveth 
me, receiveth him that sent me. 

41 He that receiveth a prophet in the name of a prophet, shall receive a 
prophet's reward ; and he that receiveth a righteous man in the name of a 

42 righteous man, shall receive a righteous man's reward. And whosoever shall 
give to drink unto one of these little ones a cup of cold water only, in the 
name of a disciple, verily, I say unto you, He shall in no wise lose his re- 
ward. 

§ 73. The Twelve go Forth on Their Mission, While Jesus Con- 
tinues his Third Circuit of Galilee. 

A. D. 29. 

MATT. II : 1. MARK 6 : 12, 13. LUKE 9 : 6. 

(1) The twelve go forth preaching, Mark 12, 13; Luke 6. (2) Jesus also 
departs, teaching and preaching, Matt. 1. 

MATTHEW. 

1 And it came to pass when Jesus had made an end of commanding his 
twelve disciples, he departed thence to teach and to preach in their cities. 

MARK. LUKE. 

12 And they went out, and preached 6 And they departed, and went 

13 that men should repent. And they a through the towns, preaching the 
cast out many devils, and anointed gospel, and healing everywhere, 
with oil many that were sick, and 

healed them. 

§ 74. Herod's Opinion op Jesus ; Supposes Him to be John the 
Baptist, Whom He Had Eecently Beheaded. Compare § 30 

Probably Galilee, and Machserus in Perea. A. D. 29. 

MATT. 14 : 1-12. MARK. 6 : 14-29. LUKE 9 : 7-9. 

(1) Herod hears of the fame of Jesus, Matt. 1 ; Mark 14; Luke 7. (2) The 
conjectures concerning him, and Herod' s perplexity, Mark 15; Luke 7-9. 
(3.)' Herod's opinion, Matt. 2; Mark 14, 16. (4) His desire to see him, 
Luke 9. (5) Herod had imprisoned John, Matt. 3 ; Mark 17. (6) Why, 
Matt. 4 ; Mark 18. (7) Why not then put to death, Matt. 5; Mark 19, 20. 
(8) The birthday feast, Matt 6 ; Mark 21. (9) The dancing girl, Matt. 6 ; 
Mark 22. (10) The rash oath, Matt. 7 ; Mark 23. (11) Instructed by her 
mother, asks for the head of John, Matt. 8; Mark 24, 25. (12) The effect 
of wicked company, Matt. 9 ; Mark 26. (13) John beheaded, Matt. 10 ; 
Mark 27. (14) Presented to her mother, Matt. 11 ; Mark 28. (15) John's 
disciples bury him, and tell Jesus, Matt. 12 ; Mark 29. 

» 6. Throughout the villages. 



PUBLIC MINISTRY UNTIL THE THIRD. 



93 



MATTHEW. 



MARK. 



14 And King Herod 
heard of him (for his 
name was spread 
abroad), and he said, 
That John the Baptist 
was risen from the 
dead, and therefore 
mighty works do show 
forth themselves in 

15 him. Others said, That 
it is a Elias. And others 
said, That it is a pro- 
phet, b or as one of the 

16 prophets. But when 
Herod heard thereof, he said, It is John, whom 
I beheaded : he is risen from the dead. 



1 At that time Herod 
the Tetrareh heard of 

2 the fame of Jesus, and 
said unto his servants, 
This is John the Bap- 
tist; he is risen from 
the dead ; and therefore 
mighty works do show 
forth themselves in 
him. 



LUKE. 

7 Now Herod the Te- 
trareh heard of all that 
was done by him : and 
he was perplexed, be- 
cause that it was said of 
some, that John was ris- 

8 en from the dead ; and 
of some, that a Elias had 
appeared ; and of others, 
that one of the old pro- 
phets was risen again. 

9 And Herod said, John 
have I beheaded ; but 
who is this, of whom I 
hear such things ? And 
he desired to see him. 



MATTHEW. 

3 For Herod had laid hold on 
John, and bound him, and put Mm 
in prison for Herodias' sake, his 

4 brother Philip's wife. For John 
said unto him, It is not lawful for 

5 thee to have her. And when he 
would have put him to death, he 
feared the multitude, because they 
counted him as a prophet. 



But when Herod's birthday was 
kept, the daughter of Herodias 
danced before them, and pleased 
Herod : 



7 whereupon he promised with an 
oath to give her whatsoever she 

8 would ask. And she, being s before 
instructed of her mother, said, Give 
me here John Baptist's head in a 
charger. 



MARK. 



17 For Herod himself had sent forth 
and laid hold upon John, and bound 
him in prison for Herodias' sake, 
his brother Philip's wife : for he had 

18 married her. For John had said 
unto Herod, It is not lawful for 
thee to have thy brother's wife. 

19 Therefore Herodias c had a quarrel 
against him, and would have killed 

50 him ; but she could not : for Herod 
feared John, knowing that he was a 
just man and a holy ; and d observed 
him : and when he heard him, e he 
did many things, and heard him 
gladly. 

21 And when a convenient day was 
come, that Herod on his birthday 
made a supper to his lords, high 
captains, and f chief estates of Galilee • 

22 and when the daughter of the said 
Herodias came in, and danced, and 
pleased Herod, and them that sat 
with him, the king said unto the 
damsel, Ask of me whatsoever thou 

23 wilt, and I will give it thee. And 
he sware unto her, Whatsoever 
thou shalt ask of me, I will give it 
thee, unto the half of my kingdom. 

24 And she went forth, and said unto 
her mother, What shall I ask ? And 
she said, The head of John the Bap- 

25 tist. And she came in straightway 
with haste unto the king, and asked, 
saying, I will that thou give me, h by 



» 8, 15. Elijah. b 15. Even. 

19. Set herself against him and desired to kill him. d 20. Kept him s 

e 20. Was much perplexed, or text. f 21. Chief men. 

g 8. Put forward by. h 25. Forthwith. 



94 FROM THE SECOND PASSOVER OF CHRIST'S 

Matthew 14. Mark 6. 

and by, in a charger, the head of 

9 And the king was a sorry ; never- 26 John the Baptist. And the king 

theless, for the oath's sake, and them was exceeding sorry ; yet, for his 

which sat with him at meat, he com- oath's sake, and for their sakes 

10 manded it to be given her. And he which sat with him, he would not 
sent, and beheaded John in the 21 reject her. And immediately the 
prison. king sent an executioner, and com- 
manded his head to be brought : and 
he went and beheaded him in the 

11 And his head was brought in a 28 prison ; and brought his head in a 
charger, and given to the damsel : charger, and gave it to the damsel : 
and she brought it to her mother. and the damsel gave it to her 

12 And his disciples came, and took up 29 mother. And when his disciples 
the body, and buried it, and went heard of it they came and took up 
and told Jesus. his corpse, and laid it in a tomb. 

§ 75. The Twelve Return and Report to Jesus. 

Probably Capernaum. A. D. 29. 

MARK 6 : 30, 31. LUKE 9 : 10. 

(1) The twelve return from their mission and report, Mark 30; Luke 10. 
. (2) Jesus invites them to come to a solitary place for rest, Mark 31. 

MARK. LUKE. 

30 And the apostles gathered them- 10 And the apostles, when they were 
selves together unto Jesus, and told returned, told him all that they had 
him all things, both what they had done. 

done, and what they had taught. 

31 And he said unto them, Come ye yourselves apart into a desert place, and 
rest awhile : for there were many coming and going, and they had no leisure 
so much as to eat. 

§ 76. Jesus Retires with his Disciples Across the Lake, where he 
Feeds more than Five Thousand. 

Northeastern coast of the lake, near Bethsaida. A. D. 29. 
MATT. 14 : 13-21. MARK 6 : 32-44. LUKE 9 : 10-17. JOHN 6 : 1-14. 

(1) They pass over the sea of Galilee, Matt. 13; Mark 32; Luke 10; John 1. 
(2) The people follow on foot, Matt. 13; Mark 33; Luke 11; John 2. (3) 
Jesus goes up into a mountain, John 3. (4) The passover nigh, John 4. (5) 
Jesus preaches and heals, Matt. 14; Mark 34; Luke 11. (6) Jesus compas- 
sionates the multitude, Matt. 14; Mark 34. (7) Jesus asks Philip concerning 
provisions, John 5-7. (8) The twelve advise sending the multitude away, 
Matt. 15 ; Mark 35, 36 ; Luke 12. (9) Jesus commands them fed, Matt. 16 ; 
Mark 37 ; Luke 13. (10) Disciples ask if they shall buy, Mark 37 ; Luke 13. 
(11) A lad with five loaves and two fishes, Matt. 17 ; Mark 38 ; Luke 13 ; John 
9. (12) How the people were arranged and fed, Matt. 19 ; Mark 39-41 ; Luke 
14-16 ; John 10, 11. (13) All eat and are filled, Matt. 20 ; Mark 42 ; Luke 17 ; 
John 12. (14) The fragments taken up, Matt. 20; Mark 43; Luke 17; John 
13. (15) The number fed, Matt. 21 ; MarkU; LukeU; John 10. (16) They 
conclude that he is the Messiah, John 14. 

» 9. Grieved. 



PUBLIC MINISTRY UNTIL THE THIRD. 



95 



MATTHEW. 
1 3 When Jesus 
heard of it, he 
a departed thence 
by ship into a 
desert place 
apart : and when 
the people had 
heard thereof, 
they followed 
him on foot out 
of the cities. 



14 e And Jesus went 
forth, and saw a 
great multitude, 
and was moved 
with compassion 
toward them, 
and he healed 
their sick. 



15 And when it 
was evening, his 
disciples came 
to him, saying, 
This is a desert 
place, and the 
time is now past ; 
send the multi- 
tude away, that 
they may go 
into the villages, 
and buy them- 
selves victuals. 



16 But Jesus said 
unto them, They 
need not depart ; 
give ye them to 
eat. 



MARK 

32 And they de- 
parted into a 
desert place by 
ship privately. 

33 And the people 
saw them de- 
parting, and 
many knew him, 
and ran afoot 
thither out of 
all cities, and 
outwent them, 
and came to- 
gether unto him. 

34 e And Jesus,when 
he came out, saw 
much people, 
and was moved 
with compassion 
toward them, 
because they 
were as sheep 
not having a 
shepherd ; and 
he b e g a n to 
teac h them 
many things. 

?5 And when 
the day was now 
far spent, his 
disciples came 
unto him, and 
said, This is a 
desert place, and 
s now the time is 

36 far passed : send 
them away, that 
they may go 
into the country 
round about,and 
into the villages, 
and buy them- 
selves • bread : 
for they have 
nothing to eat. 



He answered 
and said unto 
them, Give ye 
them to eat. 
And they say 



LUKE 

10 And he took 
them, and a went 
aside privately 
b into a desert 
place, belonging 

to c the city called 

11 Bethsaida. And 
the people, when 
they knew it, 
followed him : 



and he received 
them ; and spake 
unto them of 
the kingdom of 
God, and healed 
them that had 
need of healing. 



12 And when the 
day began to 
wear away, then 
came the twelve, 
and said unto 
him, Send the 
multitude away, 
that they may 
go into the 
Howns and coun- 
try round about, 
and lodge, and 
get victuals : for 
we are here in a 
desert place. 



But he said 
unto them, Give 
ye them to eat. 

And they said, 
We have no 



JOHN. 

1 After these 
things Jesus 
went over the 
sea of Galilee, 
which is the sea 

2 of Tiberias. And 
a great multi- 
tude followed 
him, because 
they saw his 
d miracles which 
he did on them 
that were dis- 

3 eased. And Je- 
sus went up into 
f a mountain, and 
there he sat with 
his disciples. 

4 And the pass- 
over, f a feast of 
the Jews, was 
nigh. 

6 When Jesus 
then lifted up 
his eyes, and 
saw a great com- 
pany come unto 
him, he saith 
unto Philip, 
Whence shall 
we buy bread 
that these may 

6 eat ? (And this 
he said to prove 
him: for he him- 
self knew what 
he would do.) 

7 Philip answered 
him, Two hun- 
d r e d penny- 
worth of bread 
is not sufficient 
for them, that 
every one of 
them may take 
a little. 



One of his dis- 



* 13, 10. Withdrew. b 10. Omit into a desert place, belonging. « 10. A. 

a 2. Signs. e 14, 34. And he came forth and. f 3, 4. The. 

g 35. The day is now far spent. b 12. Villages. 
i 36. For rest of verse read, somewhat to eat. 



FROM THE SECOND PASSOVER OF CHRIST 



Matthew 14. 



Mark 6. 



17 And they 
unto him, 
have here 
five loaves, 
two fishes. 



say 
We 
but 
and 



unto him, Shall 
we go and buy 
two hundred 
pennyworth of 
bread, and give 
them to eat ? 

38 He saith unto 
them, How 
many loaves 
have ye ? go and 
see. And when 
they knew, they 
say, Five, and 
two fishes. 

39 And he com- 
manded them to 
make all sit 
down by com- 
panies upon the 
green grass. 

40 And they sat 
down in ranks, 
b y hundreds, 
and by fifties. 

41 And a when he 
had taken the 
five loaves, and 
the two fishes, 
b he looked up to 
heaven, and 

blessed, and brake the loaves, 
and gave them to his disciples 
to set before them; and the 
two fishes divided he 
among them all. 

42 And they did 
all eat, and were 

43 filled. And they 
took up twelve 
baskets full of 
the fragments, 
and of the fishes. 



He said, Bring 
them hither to 
me. 



And he 
commanded the 
multitude to sit 
down on the 
grass, and took 
the five loaves, 
and the two 
fishes, and look- 
ing up to heaven, 
he blessed, and 
brake, and gave 
the loaves to his 
disciples, and 
the disciples to 
multitude. 



the 



20 And they did 
all eat, and were 
filled, and they 
took up of the 
fragments that 
remained twelve 
baskets full. 



21 And they that 
had eaten were 
about five thou- 
sand men, be- 
sides women and 
children. 



44 And they that 
did eat of the 
loaves were 
about five thou- 
sand men. 



Luke 9. 

more but five 
loaves and two 
fishes ; except 
we should go 
and buy meat 
for all this 
14 p e o p 1 e. (For 
they were about 
five thousand 
men.) 



And he said 
to his disciples, 
Make them sit 
down by fifties 
in a company. 
15 And they did so, 
and made them 
all sit down. 



John 6. 
ciples, Andrew, 
Simon Peter's 
brother, saith 
unto him, There 
is a lad here, 
which hath five 
barley loaves, 
and two small 
fishes : but what 
are they among 
so many ? 



10 And Jesus said, 
Make the men 
sit down. (Now 
there was much 
grass in the 
place.) So the 
men sat down, 
in number about 
five thousand. 



16 Then he took 
the five loaves, 
and the two 
fishes, and look- 
ing up to heaven, 
he blessed them, 
and brake, and 
gave to the dis- 
ciples to set be- 
fore the multi- 

17 tude. And they 
did eat, and were 
all filled ; and 
there was taken 
up of fragments 
that remained to 
them twelve 



11 And Jesus 
took the loaves ; 
and when he had 
given thanks, he 
distributed t o 
the disciples, 
and the disciples 
to them that 
were set down ; 
and likewise of 
the fishes, as 
much as they 

12 would. When 
they were filled, 
he said unto his 
disciples, Gather 
up the frag- 
ments that re- 
main, that no- 
thing be lost. 

13 Therefore they 
gathered them 
together, and 
filled twelve bas- 
kets with the 
fragments of the 

remained over and above unto 



five barley loaves, which 
them that had eaten. 
14 Then those men, when they had seen the c miracle that 
Jesus did, said, This is of a truth that prophet that should 
come into the world. 



41. And he took. 



41. And looking up to heaven, lie blessed, and. c 14. Sign. 



PUBLIC MINISTRY UNTIL THE THIRD. 



97 



§77. 



The Disciples Return Across the Sea of Galilee 
Walks on the Water. 



Jesus 



Sea of Galilee. Gennesareth. A. D. 29. 



MATT. 14 : 22-36. 



MARK 6 : 45-56. 



JOHN 6 : 15-21. 



(1) Jesus constrains his disciples to cross to the western side, Matt. 22; Mark 45. 
(2) The multitude would make him king, John 15. (3) Jesus dis?nisses them, 
and goes up into the mountain, Matt. 23 ; Mark 46 ; John 15. (4) The ship 
troubled by the ivaves, Matt. 24 ; Mark 47 ; John 16-18. (5) Jesus walks on 
the sea, Matt. 25 ; Mark 48 ; John 19. (6) The disciples are alarmed at seeing 
him, Matt. 26 ; Mark 49, 50 ; John 19. (7) Jesus makes himself known, Matt. 
27; Mark 50; John 20. (8) Peter's walking on the xoater : obtains permis- 
sion; faith fails; sinks; is saved by Jesus, Matt. 28-31. (9) They enter the 
ship, and the wind ceases, Matt. 32 ; Mark 51 ; John 21. (10) The amazement 
of those in the ship, Matt. 33 ; Mark 51, 52. (11) They come to the land of 
Gennesaret, Matt. 34; Mark 53; John 21. (12) The people recognize him, 
bHng their sick, ivho are healed, Matt. 35, 36 ; Mark 54-56. 



MATTHEW. 

22 And straightway a Je- 
sus constrained his dis- 
ciples to get into b a 
ship, and to go before 
him unto the other 
side, while he sent the 
multitudes away. 

23 And when he had 
sent the multitudes 
away, he went up into 
b a mountain apart to 
pray : and when the 
evening was come, he 

24 was there alone. But 
the ship was now in 
the midst of the sea, 
tossed with waves : for 
the wind was contrary. 

25 And in the fourth 
watch of the night, Je- 
sus e went -unto them, 
walking on the sea. 



26 And when the disciples 
saw him walking on 
the sea, they were 
troubled, saying, It is a 
spirit ; and* they cried 



MARK. 

45 And straightway he 
constrained his disci- 
ples to get into the ship, 
and to go to the other 
side before unto Beth- 
saida, while he sent 
away the people. 

46 And c when he had 
sent them away, he de- 
parted into b a mountain 

47 to pray. And when 
even was come, the 
ship was in the midst 
of the sea, and he alone 

48 on the land. And he 
saw them toiling in 
rowing ; for the wind 
was contrary unto 
them : and about the 
fourth watch of the 
night he cometh unto 
them, walking upon 
the sea, and would 
have passed by them. 



49 But when they saw 
him walking upon the 
sea, they supposed it 
had been a spirit, and 

50 cried out. (For they 



JOHN 



15 When Jesus there- 
fore perceived that they 
would come and take 
him by force, to make 
him a king, he de- 
parted again into b a 
mountain himself 

16 alone. And when even 
was now come, his dis- 
ciples went down unto 

17 the sea, and entered 
into a ship, and d went 
over the sea toward 
Capernaum. And it 
was now dark, and Je- 
sus was not come to 

18 them. And the sea 
f arose by reason of a 
great wind that blew. 

19 So when they had 
rowed about five-and- 
twenty or thirty fur- 
longs, they see Jesus 
walking on the sea, 
and drawing nigh unto 
the ship : and they 

20 were afraid. But he 



» 22. He & 22, 23, 46, 15. The. 

d 17. Were going. 

9 



c 46. After he had taken leave of them, 
e 25. He came. f 18. Was rising. 



98 



FROM THE SECOND PASSOVER OF CHRIST S 



Matthew 14. 



Mark 6. 



John 6. 



saith unto them, It is I, 
be not afraid. 



27 out for fear. But 
straightway Jesus spake 
unto them, saying, Be 
of good cheer ; it is I ; 

28 be not afraid. And 
Peter answered him and 
said, Lord, if it be thou, 

29 bid me come unto thee on the water. And he said, Come. And when Peter 

30 was come down out of the ship, he walked on the water to go to Jesus. But 
when he saw the wind a boisterous, he was afraid ; and beginning to sink, he 
cried, saying, Lord, save 

MAEK. 



all saw him, and were 
troubled.) And imme- 
diately he talked with 
them, and saith unto 
them, Be of good cheer : 
it is I ; be not afraid. 



31 me ! And immediately 
Jesus stretched forth 
his hand, and caught 
him, and said unto him, 
O thou of little faith, 
wherefore didst thou 

32 doubt ? And when they 
were come into the ship, 

33 the wind ceased. Then 
they that were in the 
ship came and wor- 
shiped him, saying, Of 
a truth thou art the Son 
of God. 

34 And when they were 
gone over, they came 
c into the land of Gen- 

35 nesaret. And when the 
men of that place had 
d knowledge of him, 
they sent out into all that 
country round about, 
and brought unto him 
all that were diseased ; 

36 and besought him, that 
they might only touch 
the hem of his gar- 
ment : and as many as 
touched were made per- 
fectly whole. 



51 And he went up unto 
them into the ship ; 
and the wind ceased: 
and they were sore 
amazed in themselves 
b beyond measure, and 

52 wondered. For they 
considered not the mir- 
acle of the loaves ; for 
their heart was har- 
dened. 

53 And when they had 
passed over, they came 
c into the land of Gen- 
nesaret, and drew to 

54 the shore. And when 
they were come out of 
the ship, straightway 

55 they knew him, and 
ran through that whole 
region round about, 
and began to carry 
about in beds those 
that were sick, where 
they heard he was. 

56 And whithersoever he 
entered, into villages, 



JOHN. 

21 Then they willingly 
received him into the 
ship. 



And immediately the 
ship was at the land 
whither they went. 



or cities, or country, 
they laid the sick in the e streets, and besought him that they might touch if 
it were but the border of his garment : and as many as touched him were 
made whole. 



§ 78. Christ's Discourse in the Synagogue at Capernaum, and its 

Effects upon his Followers. 

A. D. 29. 

JOHN 6 : 22-71. 

(1) The people who had been fed find Jesus at Capernaum, 22-25. (2) Their 
selfish motives, 26. (3) For what they should labor, 27. (4) The work of God, 



30. Omit boisterous. 

34, 53. To the land unto Gennesaret. 



b 51. Omit beyond measure, and wondered. 
d 35. Knew him. e 56. Market places. 



PUBLIC MINISTRY UNTIL THE THIRD. 99 

28, 29. (5) The manna under 3Ioses ; the true bread now given, (Ps. 78 : 24), 
30-34. (6) Jesus the bread of life, 35. (7) Faith necessary, 36. {8) The cer- 
tainty of the salvation of those vcho believe, 37-40. (9) The Jews murmur at 
this, 41, 42. (10) Jesus traces faith to the Divine influence (Isa. 54 : 13), 43- 
46. (11) Jesus presents himself as the living bread, giving everlasting life, 
47-51. (12) The Jews cannot understand, 52. (13) Necessity of eating this 
bread, and its excellence, 53-58. (14) These things taught in the synagogue at 
Capo-naum, 59. (15) A hard saying to his disciples, 60. (16) Jesus intimates 
his ascension, 61, 62. (17) His words must be received in their spiritual mean- 
ing, 63-65. (18) Many disciples forsake him, 66. (19) Peter's confession on 
behalf of the twelve, 67-69. (20) A year before the event, Jesus foretells his 
betrayal by one of them, 70, 71. 

JOHN. 

72 The day following, when the people which stood on the other side of the 
sea saw that there was none other boat there, save that one a whereinto his 
disciples were entered, and that Jesus went not with his disciples into the 

23 boat, but that his disciples were gone away alone : howbeit there came b other 
boats from Tiberias, nigh unto the place where they did eat bread, after that 

24 the Lord had given thanks : when the people therefore saw that Jesus was not 
there, neither his disciples, they also took shipping, and came to Capernaum, 

25 seeking for Jesus. And when they had found him on the other side of the 

26 sea, they said unto him, Eabbi, when earnest thou hither? Jesus answered 
them and said, Verily, verily, I say unto you, Ye seek me not because ye saw 

27 the c miracles, but because ye did eat of the loaves, and were tilled. Labor 
not for the meat which perisheth, but for that meat which endureth unto ever- 
lasting life, which the Son of man shall give unto you : for him hath God 

28 the Father sealed. Then said they unto him,What shall we do, that we might 

29 work the works of God ? Jesus answered and said unto them, This is the 

30 work of God, that ye believe on him whom he hath sent. They said there- 
fore unto him, What sign showest thou then, that we may see, and believe 

31 thee ? what dost thou work ? Our fathers did eat manna in the desert ; as it 
is written, 

He gave them bread from heaven to eat. 

32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you 
not that bread from heaven ; but my Father giveth you the true bread from 

33 heaven. For the bread of God is d he which cometh down from heaven, and 

34 giveth life unto the world. Then said they unto him, Lord, evermore give us 

35 this bread. And Jesus said unto them, I am the bread of life : he that cometh 
to me, shall never hunger ; and he that believeth on me, shall never thirst. 

36 37 But I said unto you, That ye also have seen me, and believe not. All that 
the Father giveth me, shall come to me ; and him that cometh to me, I will 

38 in no wise cast out. For I came down from heaven, not to do mine own will, 

39 but the will of him that sent me. And this is the e Father's will which hath 
sent me, that of all which he hath given me, I should lose nothing, but should 

40 raise it up again at the last day. And this is the will of f him that sent me, 
that every one which seeth the Son, and believeth on him, may have everlast- 
ing life : and I will raise him up at the last day. 

41 The Jews then murmured at him, because he said, I am the bread which 

42 came down from heaven. And they said, Is not this Jesus, the son of Joseph, 
whose father and mother we know ? how is it then that he saith, I came down 

43 from heaven ? Jesus therefore answered and said unto them, Murmur not 

44 among yourselves. No man can come to me, except the Father which hath 

•22. Omit whereinto his disciples were entered. <> 23. Omit other. <= 26. Signs. 

d 33. That. e 39. Will of him that sent. f 40. My Father that every one. 



100 END OF SECOND PASSOVER PERIOD. 

John 6. 

45 sent me draw him : and I will raise him up at the last day. It is written in 
the prophets, 

And they shall be all taught of God. 

Every man a therefore that hath heard, and hath learned of the Father, com- 

46 eth unto me. Not that any man hath seen the Father, save he which is of 
God, he hath seen the Father. 

47 Verily, verily, I say unto you, He that believeth on me hath everlasting 

48 49 life. I am Hhat bread of life. Your fathers did eat manna in the wilder- 

50 ness, and are dead. This is the bread which cometh down from heaven, that 

51 a man may eat thereof, and not die. I am the living bread which came down 
from heaven: if any man eat of this bread, he shall live forever: and the 
bread that I will give is my flesh, c which I will give for the life of the world. 

52 The Jews therefore strove among themselves, saying, How can this man 

53 give us Ms flesh to eat? Then Jesus said unto them, Verily, verily, I say 
unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye 

54 have no life in you. Whoso eateth my flesh, and drinketh my blood, hath 

55 eternal life ; and I will raise him up at the last day. For my flesh is meat in- 

56 deed, and my blood is drink indeed. He that eateth my flesh and drinketh 

57 my blood, dwelleth in me, and I in him. As the living Father hath sent me, 

58 and I live by the Father : so he that eateth me, even he shall live by me. This 
is b that bread which came down from heaven ; not as your fathers did eat 
manna, and are dead : he that eateth of this bread shall live forever. 

59 These things said he in the synagogue, as he taught in Capernaum. 

60 Many therefore of his disciples, when they had heard this, said, This is a hard 

61 saying ; who can hear it ? When Jesus knew in himself that his disciples 

62 murmured at it, he said unto them, Doth this offend you ? What and if ye 

63 shall see the Son of man ascend up where he was before ? It is the Spirit 
that quickeneth ; the flesh profiteth nothing : the words that I speak unto 

64 you, they are spirit, and they are life. But there are some of you that believe 
not. For Jesus knew from the beginning who they were that believed not, 

65 and who should betray him. And he said, Therefore said I unto you, that no 
man can come unto me, except it were given unto him of d my Father. 

66 e From that time many of his disciples went back, and walked no more with 

67 68 him. Then said Jesus unto the twelve, Will ye also go away ? Then Simon 
Peter answered him, Lord, to whom shall we go ? thou hast the words of eter- 

69 nal life. And we believe, and are sure that thou art f that Christ, the Son of 

70 the living God. Jesus answered them, Have not I chosen you twelve, and 

71 one of you is a devil ? He spake of Judas Iscariot, the son of Simon : for he 
it was that should betray him, being one of the twelve. 

» 45. Omit therefore. b 48, 58. The. « 51. Omit which I will give, 

a 65. The. e 66. Upon this. * 69. The Holy One of God. 



PART V. 



FROM OUR LORD'S THIRD PASSOVER TO THE ENSUING FEAST OF 

TABERNACLES. 

Six months, from April to October, A. D. 29. 



§ 79. Jesus avoids Attending the Third Passover of his Public 
Ministry. Continues in Galilee. 

A. D. 29. 

JOHN 7 : 1. 

(1) Jesus walks in Galilee and not in Judea. (2) The reason. 

1 After these things Jesus walked in Galilee: for he would not walk in 
a Jewry, because the Jews sought to kill him. 

§80. On Unwashen Hands ; the Tradition of the Elders. 

Capernaum. A. D. 29. 

MATT. 15 : 1-20. MAKK 7 : 1-23. 

(1) The disciples eating with defiled or unwashen hands, Matt. 1, 2 ; Mark 1, 2. 
(2) The Pharisaic tradition and practice, Matt. 2; Mark 3-5. (3) Honoring 
God with mere outward service (Isa. 29 : 13) ; rejecting God's commands to 
keep their own traditions, Matt. 7-9 ; Mark G-9. (4) Illustrated by their 
application and abrogation of the fifth commandment, Matt. 4-6; Mark 
10-13. (5) What defileth a man, Matt. 10, 11 ; Mark 14-16. (6) The Phar- 
isees offended, Matt. 12. (7) Blind leaders of the blind, Matt. 13, 14. (8) 
Jesus explains concerning defilement ; a wicked heart the source, Matt. 15-20 ; 
Mark 17-23. 

MATTHEW. MAEK. 

1 Then came to Jesus b scribes and J Then came together unto him 
Pharisees, which were of Jerusa- the Pharisees, and certain of the 

2 lem, saying, Why do thy disciples scribes which came from Jerusalem, 
transgress the tradition of the el- 2 c And when they saw some of his 
ders ? for they wash not their hands disciples d eat bread with denied (that 

3 wh'en they eat bread. But he an- is to say, with unwashen) hands, 
swered and said unto them, 3 e they found fault. For the Pharisees, 

and all the Jews, except they wash 

their hands f oft, eat not, holding the 

4 tradition of the elders. And when 

they come from the market, except 

* 1. Judea. b 1. Pharisees and Scribes from Jerusalem, 
o 2. And had seen that some. d 2. Ate their bread. 

• 2. Omit they found fault. f 3. Diligently. 

101 



102 



FROM OUR LORD S THIRD PASSOVER 



they a wash, they eat not. 
have received to hold, as 
vessels, b and tables. Then the 



Mark 7. 
And many other things there be, which they 
the washing of cups, and pots, and brazen 



MATTHEW. 

1 Ye hypocrites, well did Esaias 
prophesy of you, saying, 

8 This people c draweth nigh unto me with 

their mouth, 
And honoreth me with their lips : 
But their heart is far from me. 

9 But in vain they do worship me, 
Teaching for doctrines the command- 
ments of men. 



Pharisees and scribes asked him, Why 
walk not thy disciples according to 
the tradition of the elders, but eat 
6 bread with unwashen hands ? He 
answered and said unto them, Well 
hath Esaias prophesied of you hypo- 
crites, as it is written. 



This people honoreth me with their lips, 
But their heart is far from me. 
Howbeit, in Tain do they worship me, 
Teaching for doctrines the command- 
ments of men. 



3 Why do ye also transgress the 
commandment of God by your tradi- 

4 tion ? For God commanded, saying, 
" Honor thy father and mother : " 
and, " He that e curseth father or 

5 mother, let him die the death." But 
ye say, Whosoever shall say to his 
father or his mother, It is a gift, by 
whatsoever thou mightest be pro- 

6 fited by me ; and honor not his 
father or his mother, he shall be free. 
Thus have ye made the f command- 
ment of God of none effect by your 
tradition. 



10 And he called the multitude, and 
said unto them, Hear and under- 

11 stand : Not that which goeth into 
the mouth defileth a man ; but that 
which cometh out of the mouth, this 
defileth a man. 

12 Then came his disciples, and said 
unto him, Knowest thou that the 
Pharisees were offended after they 

But he 



8 For, laying aside the commandment 
of God, ye hold the tradition of 
men, d as the washing of pots and 
cups : and many other such like 

9 things ye do. And he said unto 
them, Full well ye reject the com- 
mandment of God, that ye may 

10 keep your own tradition. For Moses 
said, " Honor thy father and thy 
mother;" and, "Whoso e curseth 
father or mother, let him die the 

11 death : " but ye say, If a man shall 
say to his father or mother, It is 
Corban (that is to say, a gift), by 
whatsoever thou mightest be 
profited by me ; he shall be free. 

12 And ye suffer him no more to do 
aught for his father or his mother ; 

13 making the word of God of none 
effect through your tradition, which ye have delivered : 
and many such like things do ye. 

14 And when he had called all the 
people unto him. he said unto them, 
Hearken unto me every one of you, 

15 and understand. There is nothing 
from without a man that entering 
into him, can defile him : but the 
things which come out of him, those 

16 are they that defile the man. If 
any man have ears to hear, let him 
hear! 



13 heard this saying ? .but lie an- 
swered and said, Every plant, which my heavenly Father hath not planted 

14 shall be rooted up. Let them alone : they be blind leaders of the blind : and 
if the blind lead the blind, both shall fall into the ditch. 



MATTHEW. 
15 Then answered Peter, and said un- 
to him, Declare unto us this parable. 



MABK. 

And when he was entered into 
the house from the people, his dis- 



a 4. Bathe themselves (Am). 
« 8. Omit draweth nigh . . 
e 4, 10. Speaketh evil of. 



t> 4. Omit and tables, 
and. d 8. Omit as the washing, to end of ver. 

»6. Word. 



TO THE ENSUING FEAST OF TABERNACLES. 



103 



Matthew 15. 
And Jesus said, Are ye also yet 
without understanding ? Do not ye 
yet understand, that whatsoever en- 
tereth in at the mouth goeth into the 
belly and is cast out into the draught ? 



18 But those things which proceed 
out of the mouth come forth from 
the heart ; and they defile the man. 

19 For out of the heart proceed evil 
thoughts, murders, adulteries, forni- 
cations, thefts, false witness, blas- 

20 phemies : These are the things which 
defile b a man : but to eat with un- 
washen hands defileth not b a man. 



Mark 7. 
ciples asked him concerning the 

18 parable. And he saith unto them, 
Are ye so without understanding 
also? Do ye not perceive, that 
whatsoever thing from without en- 
tereth into the man, it cannot defile 

19 him ; because it entereth not into 
his heart, but into the belly, and 
goeth out into the a draught purging 

20 all meats? And he said, That 
which cometh out of the man, that 

21 defileth the man. For from within, 
out of the heart of men, proceed 
evil thoughts, adulteries, fornica- 

22 tions, murders, thefts, covetousness, 
wickedness, deceit, lasciviousness, 
an evil eye, blasphemy, pride, fool- 

23 ishness : all these evil things come 
from within, and defile the man. 



§ 81. Jesus Visits the Neighborhood of Tyre and Sidon. A Cana- 
anitish Woman's Daughter Healed. 



MATT. 15 : 21-28. 



A. D. 29. 



MARK 7 : 2-1-30. 



(1) Jesus goes to the borders of Tyre and Sidon, Matt. 21; Mark 24. (2) A 
woman beseeches him on behalf of her daughter, Matt. 22; Mark 25, 26. 
(3) Jesus tries her faith, Matt. 23-27 ; Mark 27, 28. (4) Eulogizes her 
faith and heals her daughter, Matt. 'J.S ; Mark 29, 30. 



MATTHEW. 

21 Then Jesus went thence, and c de- 
parted into the coasts of Tyre and 
Sidon. 

22 And behold, a woman of Canaan 
came out of the d same coasts, and 
cried unto him, saying, Have mercy 
on me, O Lord, thou son of David ; 
my daughter is grievously vexed 

23 with a devil. But he answered her 
not a word. And his disciples 
came and besought him, saying, 
Send her away; for she crieth 

24 after us. But he answered and 
said, I am not sent but unto the 
lost sheep of the house of Israel. 

25 Then came she and worshiped him, 

26 saying, Lord, help me. But he 
answered, and said, it is not meet 
to take the children's bread, and 

27 to cast it to dogs. And she said, 



MARK. 

24 And from thence he arose, and 
went into the borders of Tyre and 
Sidon, and entered into a house, 
and would have no man know it: 

25 but he could not be hid. e For a 
certain woman, whose young 
daughter had an unclean spirit, 
heard of him, and came and fell at 

26 his feet (the woman was a Greek, 
a Syrophenician by nation) : and she 
besought him that he would cast 
forth the devil out of her daughter. 



27 But Jesus said unto her, Let the 
children first be filled : for it is not 
meet to take the children's bread, 

28 and to cast it unto the dogs. And 



* 19. Draught ? This he said making all meats clean, 
e 21. Withdrew into the parts. ^ .2. Thuse borders. 



«• 20. The. 

e 25. But straightway a woma 



104 FROM OUR LORD'S THIRD PASSOVER 

Matthew 15. Mark 7. 

a Truth, Lord: yet the dogs eat of she answered and said unto him, 

the crumbs which fall from their Yes, Lord : b yet the dogs under the 

28 master's table. Then Jesus answered table eat of the children's crumbs, 
and said unto her, O woman ! great 29 And he said unto her, For this 
is thy faith : be it unto thee even as saying, go thy way ; the devil is 
thou wilt. And her daughter was 30 gone out of thy daughter. And 
made whole from that very hour. when she was come to her house, 

she found the devil gone out, and 
her daughter laid upon the bed. 

§ 82. Jesus Returns Through Decapolis ; Heals a Deaf and Dumb 
Man, and many Others. 

Decapolis. A. D. 29. 
MATT. 15 : 29-31. MARK 7 : 31-37. 

(1) Jesus returns near the Sea of Galilee, Matt. 29; Mark SI. (2) Heals 
a man deaf and with an impediment, Mark 32-35. (3) Enjoins silence in 
regard to it, Mark 36. (4) They publish it the more ; their astonishment, 
Mark 36, 37. (5) Many others healed, Matt. 30. (6) The multitude 
glorifies God, Matt. 31. 

MATTHEW. MARK. 

29 And Jesus departed from thence, 31 And again departing from the 
and came nigh unto the sea of Gal- c coasts of Tyre and Sidon, he came 
ilee ; and went up into a mountain, unto the sea of Galilee, through 
and sat down there. the midst of the d coasts of Decapolis. 

32 And they bring unto him one that 
was deaf, and had an impediment in his speech ; and they 

33 beseech him to put his hand upon him. And he took him 
aside from the multitude, and put his fingers into his ears, 

34 and he spit, and touched his tongue : and looking up to 
heaven, he sighed, and saith unto him, Ephphatha ! (that 

-35 is, Be opened). e And straightway his ears were opened, and 

36 the string of his tongue was loosed, and he spake plain. And 

he charged them that they should tell no man ; but the more 

he charged them, so much the more 

MATTHEW. 37 a great deal they published it ; and 

were beyond measm-e astonished, 

30 And great multitudes came unto saying, He hath done all things 
him, having with them those that well : he maketh both the deaf to 
were lame, blind, dumb, maimed, hear, and the dumb to speak. 

and many others, and cast them 

31 down at Jesus' feet ; and he healed them : insomuch that the 
multitude wondered, when they saw the dumb to speak, the 
maimed to be whole, the lame to walk, and the blind to see : 
and they glorified the God of Israel. 

§ 83. The Feeding of the Four Thousand. 

Decapolis. A. D. 29. 

MATT. 15 : 32-39. MARK 8 : 1-9. 

(1) Jesus compassionates the multitude that had been with him three days, 

Matt. 32; Mark 1-3. The disciples have but seven loaves and a few 

a 27. Yea, Lord : for even. b 28. Even. 

« 31. Borders of Tyre and came through Sidon unto. d 31. Borders. 

e 35. Omit straightway. 



TO THE ENSUING FEAST OF TABERNACLES. 



105 



fishes, Matt. 33, 34; Mark 4, 5. (3) The multitude seated and fed, Matt. 
35-37 ; Mark 6-8. (4) The number of baskets left, Matt. 37 ; Mark 8. 
(5) The number fed ; the multitude dismissed, Matt. 38, 39 ; Mark 9. 



MATTHEW. 



32 Then Jesus called his disciples 
unto him, and said, I have compas- 
sion on the multitude, because they 
continue with me now three days, 
and have nothing to eat : and I will 
not send them away fasting, lest 

33 they faint in the way. And his 
disciples say unto him, Whence 
should we have so much bread in 
the wilderness, as to fill so great a 
multitude? And Jesus saith unto 
them, How many loaves have ye? 

34 And they said, Seven, and a few 
little fishes. And he commanded 
the multitude to sit down on the 

35 ground. And he took the seven 
loaves and the fishes, and gave 
thanks, and brake them, and gave 

36 to his disciples, and his disciples to 
87 the multitude. And they did all 

eat, and were filled : and they took 
up of the broken meat that was left 

38 seven baskets full. And they that 
did eat were four thousand men, 
besides women and children. 

39 And he sent away the multitude, 



MARK. 

1 In those days the multitude being 
very great, and having nothing to 
eat, Jesus called his disciples unto 

2 him, and saith unto them, I have 
compassion on the multitude, be- 
cause a they have now been with me 
three days, and have nothing to 

3 eat : and if I send them away fast- 
ing to their own houses, they will 
faint by the way : for divers of them 

4 came from far. And his disciples 
answered him, From whence can a 
man satisfy these men with bread 

5 here in the wilderness ? And he 
asked them, How many loaves have 

6 ye? And they said, Seven. And he 
commanded the people to sit down 
on the ground : and he took the 
seven loaves, and gave thanks, and 
brake, and gave to his disciples to 
set before them; and they did set 

7 them before the people. And they 
had a few small fishes; and he 
blessed, and commanded to set them 

8 also before them. So they did eat, 
and were filled : and they took up of 
the broken meat that was left, seven 

9 baskets. And they that had eaten 
were about four thousand : and he 
sent them away. 



§ 84. Jesus Crosses the Lake. The Pharisees and Sadducees 
Again Require a Sign. 

Near Magadan. A. D. 29. 



MATT. 15 : 39-16 : 1-4. 



MARK 8 : 10-12. 



(1) They cross to the region of Dalmanutha and the borders of Magdala, Matt. 
39 ; Mark 10. (2) A sign demanded, Matt. 1 ; 3Iark 11. (3) They should 
discern the signs of the times, Matt. 2, 3. (4) No sign to them but that of 
Jonah, Matt. 4 ; Mark 12. 



MATTHEW. 

39 and took ship, and came into the 
b coasts of Magdala. 

1 The Pharisees also and the Sad- 
ducees came, and, tempting, desired 
him that he would show them a sign 



MARK. 

And straightway he entered into a 
ship with his disciples, and came into 
the parts of Dalmanutha. 

And the Pharisees came forth, and 
began to question with him, seeking 



a 2 They continue with me. 



b 39. Borders of Magadan. 



106 



FROM OUR LORD'S THIRD PASSOVER 



Matthew 16. 



Makk 



of him a sign from heaven, tempting 
him. 



2 from heaven. He answered and said 
unto them, a When it is evening, ye 
say, It will be fair weather : for the 

3 sky is red. And in the morning, It will be foul weather 
to-day : for the sky is red and lowering. O ye hypocrites ! 
ye can discern the face of the sky • but can ye not discern 
the signs of the times ? 

4 A wicked and adulterous genera- 12 And he sighed deeply in his spirit, 
tion seeketh after a sign ; and there and saith, Why doth this generation 
shall no sign be given unto it, but the seek after a sign ? Verily, I say unto 
sign of b the prophet Jonas. you, There shall no sign be given to 

this generation. 

§ 85. Jesus Eecrosses the Lake. The Disciples Cautioned Against 

the Leaven of the Pharisees. 

Northeastern coast of the Sea of Galilee. A. D. 29. 



MATT. 16 : 4-12. 



MARK 8 : 13-21. 



(1) Jesus crosses the lake, Matt. 4; MarklZ. (2) The disciples forget to 
take bread, Matt. 5; Mark 14. (3) Jesus cautions them against the leaven 
of the Pharisees, Matt. 6 ; Mark 15. (4) The disciples misunderstand, 
and are troubled about bread, Matt. 7; Mark 16. (5) Their little faith, 
Matt. 8-10; Mark 17-21. (6) They understand now his reference to the 
teaching of the Pharisees, Matt. 11, 12. 

MAEK. 

13 And he left them, and entering 
into the ship again, departed to the 
other side. 

14 Now the disciples had forgotten to 
take bread, neither had they in the 
ship with them more than one loaf. 

15 And he charged them, saying, Take 
heed, beware of the leaven of the 
Pharisees and of the leaven of Herod. 

16 And they reasoned among themselves, 
saying, It is because we have no 

17 bread. And when Jesus knew it, he 
saith unto them, Why reason ye, be- 



MATTHEW. 
* And he left them, and departed. 

5 And when his disciples were come 
to the other side, they had forgotten 

6 to take bread. Then Jesus said unto 
them, Take heed and beware of the 
leaven of the Pharisees and of the Sad- 

7 ducees. And they reasoned among 
themselves saying, It is because we 

8 have taken no bread. Which when 
Jesus perceived, he said unto them, 
O ye of little faith, Avhy reason ye 
among yourselves, because ye have 

9 c brought no bread ? Do ye not yet 
understand? neither remember the 
five loaves of the five thousand, and 
how many baskets ye took up? 

10 neither the seven loaves of the four 
thousand and how many baskets ye 

11 took up ? How is it that ye do not 
understand that I spake it not to you 
concerning d bread, that ye should 
beware of the leaven of the Pharisees 

12 and of the Sadducees ? Then under- 
stood they how that he bade them not 
beware of the leaven of bread, but of 
the doctrine of the Pharisees and of 
the Sadducees. 



cause ye have no bread ? perceive ye 
not yet, neither understand ? have ye 

18 your heart yet hardened ? having 
eyes, see ye not? and having ears, 
hear ye not ? and do ye not remem- 

19 ber ? When I brake the five loaves 
among the five thousand, how many 
baskets full of fragments took ye up ? 

20 They say unto him, Twelve. And 
when the seven among four thousand, 
how many baskets full of fragments 
took ye up ? And they said, Seven. 

21 And he said unto them, How is it 
that ye do not understand ? 



a 2. Some of the most ancient authorities omit When it is, etc., to the end of ver. 3. 
b 4. Omit the prophet. ° 8. Omit brought. a 11. Bread ? But beware of the. 



TO THE ENSUING FEAST OF TABERNACLES. 



107 



§ 86. A Blind Man Healed. 

Bethsaida. A. D. 29. 

MARK 8 : 22-26. 

(1) A blind man brought to him, '22. (2) First sees dimly, 23, 24. (8) Then 
clearly, 25. (4) Science enjoined, and sent home, 26. 

MAEK. 

22 And a he cometh to Bethsaida; and they bring a blind man unto him, and 

23 besought him to touch him. And he took tbe blind man by the hand, and 
led h?m out of the b town ; and when he had spit on his eyes, and put his 

84 hands upon him, he asked him if he saw aught. And he looked up, and 

25 said, I see men c as trees walking. After that, he put his hands again upon 
his eyes, d and made him look up : and he was restored, and saw every man 

26 clearly. And he sent him away to his house, saying, Neither go into the 
town, nor tell it to any in the town. 



87. Jesus Visits the Vicinity of Cesarea Philippi. 
Again Professes his Faith in Him. 



Peter 



MATT. 16 : 13-20. 



A. D. 29. 
MARK 8 : 27-30. 



LUKE 9 : 18-21. 



(1) Jesus visits the region of Cesarea Philippi, Matt. 13 ; Mark 27. (2) 
Praying alone with his disciples, Luke 18. (3) Asks who men say that he 
is, Matt. 13 ; Mark 27 ; Luke 18. (4) Their answer, Matt. 14 ; Mark 28 ; 
Luke 19. (5) Who they say that he is ; Peter's answer for himself and 
the rest, Matt. 15, 16; Mark 29; Luke 20. (6) Jesus' approving answer ; 
Peter a stone, Christ the rock ; their power of binding and loosing, Matt. 
17-19. (7) They were not yet to make him known, Matt. 20 ; Mark 30 ; 
Luke 21. 



MATTHEW. 

13 When Jesus came in- 
to the e coasts of Cesarea 
Philippi, he asked his 
disciples, saying, Who 
do men say s that I, the 

14 Son of man, am ? And 
they said, Some say 
that thou art John the 
Baptist : some, u Elias : 
and others, 'Jeremias, 
or one of the prophets. 

15 He saith unto them, 
But who say ye that I 

16 am ? And Simon Peter 
answered and said, 
Thou art the Christ, 
the Son of the living 

17 God. And Jesus an- 
swered and said unto 



MARK. 

27 And Jesus went out, 
and his disciples, into 
the f towns of Cesarea 
Philippi ; and by the 
way he asked his dis- 
ciples, saying unto 
them, Who do men sav 

28 that I am ? A D d they 
answered, John the 
Baptist : but some say, 
h Elias ; and others, One 

29 of the prophets. And 
he saith unto them, But 
who say ye that I am ? 
And Peter answereth, 
and saith unto him, 
Thou art the Christ. 



LUKE. 

And it came to pass, 
as he was alone pray- 
ing, his disciples were 
with him ; and he asked 
them, saying, Who say 
the people that I am ? 
They answering, said, 
John the Baptist : but 
some say, h Elias ; and 
others say, That one of 
the old prophets is risen 
again. He said unto 
them, But who say ye 
that I am ? Peter an- 
s w e r i n g, said, The 
Christ of God. 



» 22. They come. t> 23. Village. 

d 25. And lie looked steadfastly and was. 
e 13. That the Son of man is. 



» 24. For I behold them as trees. 
«13. Parts. f 27. Villages. 

*> 14, 28, 19. Elijah. * 14. Jeremiah. 



108 



FROM OUR LORD S THIRD PASSOVER 



Matthew 16. 
him, Blessed art thou, Simon Bar-jona : for flesh and blood hath not revealed 

18 it unto thee, but my Father which is in heaven. And I say also unto thee, 
That thou art Peter, and upon this rock I will build my church ; and the 

19 gates of hell shall not prevail against it. And I will give unto thee the keys 
of the kingdom of heaven : and whatsoever thou shalt bind on earth, shall be 
bound in heaven : and 



whatsoever thou shalt 
loose on earth, shall 
be loosed in heaven. 
Then charged he his 
disciples that they 
should tell no man 
that he was a Jesus the 
Christ. 



MARK. 

And he charged them 
that they should tell no 
man of him. 



LUKE. 

And he straitly 
charged them, and com- 
manded them to tell no 
man that thing ; 



§ 88. Jesus Foretells his own Death and Resurrection, and Dis- 
courses on the Necessity of Self-Denial. 

Region of Cesarea Philippi. A. D. 29. 

MATT. 16 : 21-28. MARK 8 : 31-38-9 : 1. LUKE 9 : 22-27. 

(1) Foretells his sufferings the first time, Matt. 21 ; Mark 31 ; Luke 22. (2) 
Peter expostulates with Jesus, but is severely rebuked, Matt. 22, 23 ; Mark 
32, 33. (3) Jesus discourses on denial of self as necessary to salvation, 
Matt. 24, 25 ; Mark 34, 35 ; Luke 23, 24. (4) The worth of the soul, Matt. 
26 ; Mark 36, 37 ; Luke 25. (5) Christ and men when he comes in his 
glory, Matt. 27 ; Mark 38 ; Luke 26. (6) Promises a sight of Christ 
coming in his kingdom, Matt. 28 ; Mark 1 ; Luke 27. 



MATTHEW. 

21 From that time forth 
began b Jesus to show 
unto his disciples, how 
that he must go unto 
Jerusalem, and suffer 
many things of the 
elders, and chief priests, 
and scribes, and be 
killed, and be raised 
again the third day. 

22 Then Peter took him, 
and began to rebuke 
him, saying, Be it far 
from thee, Lord : this 
shall not be unto thee. 

23 But he turned, and said 
unto Peter, Get thee 
behind me, Satan ; 
thou art d an offense un- 
to me : for thou e savor- 
est not the things that 
be of God, but those 
that be of men. 

24 Then said Jesus un- 
to his disciples, If any 



MARK. 



31 And he began to 
teach them, that the 
Son of man must suffer 
many things, and be 
rejected of the elders, 
and of the chief priests, 
and scribes, and be 
killed, and after three 

32 days rise again. And 
he spake that saying 
openly. And Peter 
took him, and began to 

33 rebuke him. But when 
he had turned about, 
and looked on his dis- 
ciples, he rebuked Pe- 
ter, saying, Get thee 
behind me, Satan : for 
thou e save rest not the 
things that be of God, 
but the things that be 
of men. 



LUKE. 

22 saying, The Son 



of 



man must suffer many 
things, and be rejected 
of the elders, and chief 
priests, and scribes, and 
be c slain, and be raised 
the third day. 



34 



And when he had 
called the people unto 



And he said to them, 
all, If any man will 



* 20. Omit Jesus. 

d 23. A stumbling block. 



»>21. 

6 23. 



Or Jesus Christ. 
33. Mindest. 



c 22. Killed. 



TO THE ENSUING FEAST OF TABERNACLES. 



109 



Matthew 16. 
man will come after 
me, let him deny him- 
self, and take up his 
cross, and follow me. 

25 For whosoever will 
save his life, shall lose 
it : and whosoever will 
lose his life for my sake, 

26 shall find it : (for what 
is a man profited, if he 
shall gain the whole 
world, and c lose his 
own soul ? or what shall 
a man give in exchange 

27 for his soul?) For the 
Son of man shall come 
in the glory of his 
Father, with his an- 
gels ; and then he shall 
reward every man ac- 
cording to his works. 



Mark 8. 
him with his disciples 
also, he said unto them, 
a Whosoever will come 
after me, let him deny 
himself, and take up 
his cross and follow 

35 me. For whosoever 
will save his life, shall 
lose it; but whosoever 
shall lose his life for 
my sake and the gos- 
pel's, the same shall 

36 save it. (For what 
shall it profit a man, if 
he shall gain the whole 
world, and c lose his own 

37 soul ? Or what shall a 
man give in exchange 

38 for his soul ?) Whoso- 
ever therefore shall be 
ashamed of me, and of 
my words, in this adult- 
erous and sinful generation, of him also shall 
the Son of man be ashamed, when he cometh 
in the glory of his Father with the holy 

9 : 1 angels. And he said 
unto them, Verily, I 
say unto you, That 
there be some of them 
that stand here, which 
shall not taste of death, 
till they have seen the 
kingdom of God come 
with power. 



MATTHEW. 

28 Verily, I say unto you, 
There be some stand- 
ing here, which shall 
not taste of death, till 
they see the Son of man 
coming in his kingdom. 



Luke 9. 
come after me, let him 
deny himself, and take 
up his cross daily, and 

2i follow me. For who- 
soever will save his 
life, shall lose it: but 
Avhosoever will lose his 
life for my sake, the 

25 same shall save it. (For 
what is a man advant- 
aged, if he gain the 
whole world, and b lose 
himself, or be cast 
away ?) 



For whosoever shall 
be ashamed of me, and 
of my words, of him 
shall the Son of man 
be ashamed, when he 
shall come in his own 
glory, and in his Fath- 
er's, and of the holy 
angels. But I tell you of 
a truth, there be some 
standing here, which 
shall not taste of death 
till they see the king- 
dom of God. 



§ 89. The Transfiguration and Subsequent Discourse. 
A mountain (probably Hermon) in the region of Cesarea Philippi. A. D. 29. 
MATT. 17 : 1-13. MARK 9 : 2-13. LUKE 9 : 28-36. 

(1) Jesus takes three disciples and goes up into a mountain to pray, Matt. 
1 ; Mark 2 ; Luke 28. (2) Is transfigured, Matt. 2 ; Mark 3 ; Luke 29. 
(3) Moses and Elias appear, Matt. 3; Mark!; I^uke 30. (4) Of what 
they converse, Luke 31. (5) The disciphs heavy with sleep, Luke 32. (6) 
Peter s proposal, Matt. 4; Mark 5, 6; Luke 33. (7) A bright overshadow- 
ing cloud, and the voice from it, Matt. 5 ; Mark 7 ; Luke 34, 35. (8) The 
discivles sore afraid, Matt. 6. (9) Jesus alone, Matt. 7, 8; Mark 8; 
Luke 36. (10) Jesus enjoins silence regarding the event, Matt. 9; Mark 
9, 10. (11) They are silent about it, Luke 36. (12) As they descend the 
mountain, the disciples ask about Elias coming first, Matt. 10; Mark 11. 
(13) Jesus teaches that Elias had already come in John the Baptist, Matt. 
11-13 ; Mark 12, 13. ' ' 



MATTHEW. 
1 And after six days, 
Jesus taketh Peter, 



MAEK. LUKE. 

2 And after six days, 28 And it came to pass, 
Jesus taketh with him about an eight days 



s 34. If any man. 
10 



b 25. Lose or forfeit himself. 



5, 36. Forfeit. 



110 



FROM OUR LORDS THIRD PASSOVER 



Matthew 17. 

James, and John his 
brother, and bringeth 
them up into a high 

2 mountain apart, and 
was transfigured before 
them : and his face did 
shine as the sun, and 
his a raiment was white 

3 as the light. And be- 
hold, there appeared 
unto them Moses and 
d Elias talking with him. 



Mark 9. 

Peter, and James, and 
John, and leadeth them 
up into a high moun- 
tain apart by them- 
selves ; and he was 
transfigured before 
3 them. And his a raiment 
became shining, exceed- 
ing white b as snow ; so 



Luke 9. 

after these sayings, he 
took Peter, and John, 
and James, and went 
up into a mountain to 
pray. And as he 
prayed, the fashion of 
his countenance was 
altered, and his raiment 
was white and c glister- 



as no fuller on earth 30 ing. And, behold, there 



can white them. And 
there appeared unto 
them d Elias, with Mo- 
ses ; and they were 
talking with Jesus. 



talked with him two 
men, which were Moses 
and d Elias : who ap- 
peared in glory, and 
spake of his decease 
which he should ac- 
complish at Jerusalem. 
32 But Peter and they that were with him were heavy with sleep : 
and e when they were awake, they saw his glory, and the two men 

that stood with him. 
MARK. 



MATTHEW. 

4 Then answered Peter, 
and said unto Jesus, 
Lord, it is good for us 
to be here : if thou wilt, 
let us make here three 
tabernacles ; one for 
thee, and one for Moses, 
and one for Elias. 

5 While he yet spake, be- 
hold, a bright cloud 
overshadowed them: 
and behold, a voice out 
of the cloud,which said, 

' This is my beloved Son, 
in whom I am well 
pleased : hear ye him.' 

6 And when the disciples 
heard it, they fell on 
their face, and were 

1 sore afraid. And Jesus 
came and touched 
them, and said, Arise, 

8 and be not afraid. And 
when they had lifted 
up their eyes, they saw 
no man, save Jesus 

9 only. And as they 
came down from the 
mountain, Jesus 



5 And Peter answered 
and said to Jesus, s Mas- 
ter, it is good for us 
to be here: and let us 
make three taberna- 
cles ; one for thee, and 
one for Moses, and one 

6 for Elias. For he h wist 
not what to say: for they 

7 were sore afraid. And 
there was a cloud that 
overshadowed them : 
and a voice came out of 
the cloud, » saying, 

'This is my beloved 
Son : hear him.' 

8 And suddenly, when 
they had looked round 
about, they saw no man 
any more, save Jesus 
only, with themselves. 

9 And as they came down 
from the mountain, he 
charged them that they 
should tell no man 
what things they had 
seen, till the Son of 
man were risen from 



33 And it came to pass, 
as they f departed from 
him, Peter said unto 
Jesus, Master, it is good 
for us to be here : and 
let us make three tab- 
ernacles ; one for thee, 
and one for Moses, and 
one for Elias : not 
knowing what he said. 

34 While he thus spake, 
there came a cloud, and 
overshadowed them : 
and they feared as 
they entered into the 

35 cloud. And there came 
a voice out of the cloud, 
saying, 

' This is my k beloved Son : 
hear him.' 

36 And when the voice 
m was past, Jesus was 
found alone. 

And they kept it close, 
and told no man in 
those days any of those 
things which they had 
seen. 



a 2, 3. Garments became. b 3 Omit as snow. ° 29. Dazzling. 

^3,4,30. Elijah; so also throughout the section. c 32. Or having remained awake. 

'33. Were parting. b 5. Rabbi. h 6. Knew not what to answer. 

' 7. Omit saying. k 35. Chosen. m 36. Came. 



TO THE ENSUING FEAST OF TABERNACLES. 



Ill 



Matthew 17. 

charged them, saying, Tell the vi- 
sion to no man, until the Son of man 
be risen again from the dead. 

10 And his disciples asked him, say- 
ing, Why then say the scribes, that 

11 Elias must first come ? And Jesus 
answered and said unto them, Elias 
truly a shall first come, and restore all 

12 things : but I say unto you, That 
Elias is come already, and they knew 
him not, but have done unto him 
whatsoever they listed ; likewise 
shall also the Son of man suffer of 

13 them. Then the disciples under- 
stood that he spake unto them of 
John the Baptist. 



Mark 9. 

10 the dead. And they kept that say- 
ing with themselves, questioning 
one with another what the rising 
from the dead should mean. 

11 And they asked him, saying, Why 
say the scribes that Elias must first 

12 come ? And he answered and told 
them, Elias verily cometh first, and 
restoreth all things; and how it is 
written of the Son of man, that he 
must suffer many things, and be set 

13 at naught. But I say unto you, That 
Elias is indeed come, and they have 
done unto him whatsoever they list- 
ed, as it is written of him. 



§ 90. Jesus Heals a Demoniac, whom the Disciples could not 

Heal. 



Region of Cesarea Philippi. A. D. 29. 
MATT. 17 : 14-21. MARK 9 : 14-29. Luke 



: 37-43. 



(1) Jesus, coming to the multitude, finds them questioning the nine disciples, 
Matt. 14; Mark 14-16 ; Luke 37. (2) The cause, the disciples unable to 
cast out a dumb spirit, Matt. 15, 16; Mark 17, 18; Luke 38-40. (3) 
Jesus' expostulation, Matt. 17 ; Mark 19 ; Luke 41. (4) The demoniac 
brought to Jesus, Mark 20; Luke 42. (5) His father describes his case; 
declares his faith in the power of Jesus, Mark 21-24. (6) The dumb and, 
deaf spirit cast out, Matt. 18; Mark 25-27; Luke 42. (7) All amazed, 
Luke 43. (8) The inquiry of the nine, Matt. 19 ; Mark 28. (9) The 
faith needed; and its aids, prayer and fasting, Matt. 20, 21 ; Mark 29. 



MATTHEW. 



MARK. 



14 And when they were u And when b he came 

come to the multitude, to his disciples, b he saw 

a great multitude 

about them, and the scribes ques- 

15 tioning with them. And straight- 
way all the people, when they be- 
held him, were greatly amazed, and 

16 running to him, saluted him. And 
he asked the scribes, What question 



there came to him a 
certain man kneeling 
down to him, and say- 
15 ing, Lord, have mercy 
on my son ; for he is a 
d lunatic,and sore vexed; 
for oft-times he falleth 
into the fire, and oft 



ye with them ? And 
one of the multitude 
answered and said, 
Master, I have brought 
unto thee my son, 
which hath a dumb 
1 spirit ; and whereso- 
ever e he taketh him e he 
teareth him ; and he 



LUKE. 

37 And it came to pass, 
that on the next day, 
when they were come 
down from the c hill, 
much people met him. 



And behold, a man 
of the company cried 
out, saying, Master, I 
beseech thee look upon 
my son : for he is mine 
only child. And lo, a 
spirit taketh him, and 
he suddenly crieth out ; 
and it teareth him that 



» 11. Cometh and shall. »> 14. They. 

d 15. Epileptic, and guffereth grievously. 



c 37. Mountain. 
«18. It. 



112 



FROM OUR LORD S THIRD PASSOVER 



Matthew 17. 
16 into the water. And 
I brought him to thy 
disciples, and they 
could not cure him. 



Mark 9. 



Ltjke 9. 



17 Then Jesus answered 
and said, O faithless 
and perverse genera- 
tion ! how long shall I 
be with you ? how long 
shall I b suffer you? 
bring him hither to me. 



foameth, and gnasheth he foameth again, and 

with his teeth, and bruising him, hardly 

pineth away ; and I departeth from him. 

spake to thy disciples 40 And I besought thy 

that they, should cast disciples to cast him 

him out, and they could out, and they could 

19 n o t. He answereth 41 n o t. And Jesus an- 

him,and saith,0 faith- swering, said, O faith- 



less and perverse gen- 
eration, how long shall 
I be with you, and b suf- 
fer you ? Bring thy son 
42 hither. And as he was 
yet a coming, the devil 
threw him down, and 
tare him. 



less generation, how 

long shall I be with 

you? how long shall I 

b suffer you ? Bring him 

unto me. And they 

brought him unto him. 

And when he saw him, 

straightway the spirit 

tare him ; and he fell on 

the ground, and wal- 

And he asked his father, How long is it ago since this 

And he said, Of a child : and oft-times it hath cast him 

into the fire, and into the waters, to destroy him : but if thou canst do any 

23 thing, have compassion on us, and help us. Jesus said unto him, If thou 

24 c canst believe, all things are possible to him that belie veth. And straight- 
way the father of the child cried out, and said d with tears, Lord, I believe ; 

help thou mine unbe- 

25 lief ! When Jesus saw 
that the people came 
running together, he 
rebuked the e foul spirit, 
saying unto him, Thou 
dumb and deaf spirit, 
I charge thee, come out 
of him, and enter no 

26 more into him. And 
the spirit cried, and 
rent him sore, and came 

out of him : and he was as one dead ; insomuch 
27 that many said, He is dead. But Jesus took him 
by the hand, and lifted him up ; and he arose. 



21 lowed, foaming. 

22 came unto him ? 



MATTHEW. 

18 And Jesus rebuked the 
devil, and he departed 
out of him : and the 
f child was cured from 
that very hour. 



LUKE. 

And Jesus rebuked 
the unclean spirit, and 
healed the f child, and 
delivered him again to 
his father. 



MATTHEW. 

19 Then came the disciples to Jesus 
apart, and said, Why could not we 

20 cast him out ? And Jesus said unto 
them, Because of your s unbelief : for 
verily I say unto you, If ye have 
faith as a grain of mustard seed, ye 
shall say unto this mountain, Re- 
move hence to yonder place ; and it 
shall remove : and nothing shall be 

21 impossible unto you. h Howbeit, this 
kind goeth not out but by prayer 
and fasting. 



And they were all 
amazed at the mighty 
power of God. 

MARK. 

And when he was come into the 
house, his disciples asked him pri- 
vately, Why could not we cast him 



out ? And he said unto them, This 
kind can come forth by nothing, but 
by prayer • and fasting. 



» 19. Them. b 17, 19, 41. Bear with. 

d 24. Omit with tears, Lord. e 25. Unclean. 

g 20. Little faith. h 21 Omit verse 21. or text. 



«23. Canst! All. 
» 18, 42. Boy. 
29. Omit and fasting, or text. 



TO THE ENSUING FEAST OF TABERNACLES. 



113 



§ 91. Jesus again Foretells his own Death and Resurrection. 
Galilee. A. D. 29. 



MATT. 17 : 22, 23. 



MARK 9 : 30-32. 



LUKE 9 : 43-45. 



(1) Jesus abides in Galilee, Matt. 22; Mark 30. {Compare John 7 : 1, § 79.) 
(2) All amazed at his mighty power, Luke 43. (3) Predicts his death and 
resurrection, Matt. 22, 23 ; Mark 31 ; Luke 44. (4) The disciples sorry, 
though they understood not, Matt. 23 ; Mark 32 ; Luke 45. 



MATTHEW. 

And while they 
abode in Galilee, Jesus 
said unto them, 



The Son of man shall 
be a betrayed into the 
23 hands of men : and 
they shall kill him, and 
the third day he shall 
be raised again. And 
they were exceeding 
sorry. 



MARK. 

30 And they departed 
thence and passed 
through Galilee ; and 
he would not that any 
man should know it. 

31 For he taught his dis- 
ciples, and said unto 
them, The Son of man 
is delivered into the 
hands of men, and they 
shall kill him ; b and af- 
ter that he is killed, he 
shall rise c the third 

32 day. But they under- 
stood not that saying, 
and were afraid to ask 
him. 



LUKE. 

43 But while they won- 
dered every one at all 
things which Jesus did, 
he said unto his disci- 

44 pies, Let these sayings 
sink down into your 
ears : for the Son of 
man shall be delivered 
into the hands of men. 

45 But they understood 
not this saying, and it 
was hid from them, 
that they perceived it 
not : and they feared to 
ask him of that saying. 



§ 92. The Tribute Money Miraculously Provided. 

Capernaum. A. D. 29. 

MATT. 17 : 24-27. MARK 9 : 33. 

(1) They come to Capernaum, Matt. 24; MarkSS. (2) Peter's conversation 
with the tax gatherers, 24. (3) Jesus shows his exemption from such 
charges, 25, 26. (4) Waives his right, and by miracle provides the re- 
quired sum, 27. 



MATTHEW. 



MARK. 



24 And when they were come to Ca- 33 And he came to Capernaum, 
pernaum, they that received d tribute- 

money came to Peter, and said, Doth 

25 not your Master pay d tribute ? He saith, Yes. And when he was come into 
the house, Jesus prevented him, saying, What thinkest thou, Simon ? of 
whom do the kings of the earth take custom or tribute ? of their own chil- 

26 dren, or of strangers ? Peter saith unto him, Of strangers. Jesus saith unto 

27 him, Then are the children free. Notwithstanding, lest we should offend 
them, go thou to the sea, and cast a hook, and take up the fish that first 
cometh up; and when thou hast opened his mouth, thou shalt find a e piece 
of money : that take, and give unto them for me and thee. 



*22. Delivered. 

a 24. The half-shekel. 



b 31. And when he is killed. 



c 31. After three days. 
"27. Shekel. 



114 



FROM OUR LORD'S THIRD PASSOVER 



}. The Disciples contend who shall be Greatest. Jesus Dis- 
courses on Humility and Avoiding Giving Offense. 



MATT. 18 : 1-14. 



Capernaum. A. D. 29. 
MAEK 9 : 33-50. 



LUKE 9 : 46-50. 



(1) The dispute, Luke 46. (2) Jesus inquires, but they are silent, Mark 
33, 34. (3) One asks, Who is the greatest? etc., Matt. 1. (4) The servant 
of all, Mark 35. (5) Sets a little child in their midst, and enforces a 
childlike, humble spirit, Matt. 2-5 ; Mark 36, 37 ; Luke 47, 48. (6) The 
intolerance of the disciples, Mark 38 ; Luke 49. (7) Jesus disapproves of 
it, Mark 39-41 ; Luke 50. (8) The fearfulness of offending one of his 
followers, Matt. 6, 7 ; Mark 42. (9) Should part with whatever causes 
them to offend, Matt. 8, 9 ; Mark 43-49. (10) An exhortation first to 
purity and then to peace, Mark 50. (11) These humble Christians pro- 
tected by their Father, Matt. 10. (12) His Son sent to save them, Matt. 
11. (13) Rejoices in their recovery, Matt. 12, 13. (14) Nor will suffer 
them to perish, Matt. 14. 



MAEK. 

33 and being in the house, he asked 
them, What was it that ye a dis- 
puted among yourselves by the 

34 way ? But they held their peace ; 
for by the way they had disputed among them- 
selves who should be 



LUKE. 

Then there arose a reasoning 
among them, which of them should 
be greatest. 



MATTHEW. 

1 At the same time 
came the disciples unto 
Jesus, saying, Who is 
the greatest in the king- 

2 dom of heaven ? And 
Jesus called a little 
child unto him, and set 
him in the . midst of 

3 them, and said, Verily, 
I say unto you, Except 
ye be converted, and 
become as little chil- 
dren, ye shall not enter 
into the kingdom of 

4 heaven. Whosoever 
therefore shall humble 
himself as this little 
child, the same is great- 
est in the kingdom of 

5 heaven. And whoso 
shall receive one such 
little child in my name, 
receiveth me. 



35 the greatest. And he 
sat down,and called the 
twelve and saith unto 
them, If any man desire 
to be first, the same shall 
be last of all, and ser- 

36 vant of all. And he took 
c a child, and set him in 
the midst of them : and 
when he had taken him 
in his arms, he said 

37 unto them, Whosoever 
shall receive one of 
d such children in my 
name, receiveth me : 
and whosoever shall re- 
ceive me, receiveth not 
me, but him that sent 
me. 

38 And John answered 
him, saying, Master, we 
saw one casting out dev- 
ils in thy name, f and he 
followeth not us ; and 
we forbade him, be- 
cause he followeth not 

39 us. But Jesus said, 



LUKE. 

47 And Jesus perceiving 
the b thought of their 
heart,took c a child, and 

48 set him by him, and 
said unto them, Who- 
soever shall receive this 
child in my name, re- 
ceiveth me; and who- 
soever shall receive me, 
receiveth him that sent 
me : for he that is least 
among you all, the same 
e shall be great. 

49 And John answered 
and said, Master, we 
saw one casting out 
devils in thy name; 
and we forbade him, 
because he followeth 

50 not with us. And Je- 
sus said unto him, For- 



a 33. Were reasoning. 
o48. Is great. 



6 47. Reasoning. 



5, 47. A little. a 37. Such li Hie. 
>. Omit and he followeth not us. 



TO THE ENSUING FEAST OF TABERNACLES. 115 

Mark 9. Luke 9. 

Forbid him not: for there is no man which bid him not: for he _that 
shall do a miracle in my name, that can lightly is not against a us, is for 

40 speak evil of me. For he that is not against us, us. 

41 is on our part. For whosoever shall give you a cup 

of water to drink in my name, be- 

MATTHEW. cause ye belong to Christ, verily I 

say unto you, He shall not lose 

6 But, whoso shall offend one of these 42 his reward. And whosoever shall of- 

little ones which believe in me, it fend one of these little ones that be- 

were better for him that a mill-stone lieve in me, it is better for him that 

were hanged about his neck, and a mill-stone were hanged about his 

that he were drowned in the depth neck, and he were cast into the sea. 

' of the sea. Woe unto the world « And if thy hand b offend thee, cut it 

because of offenses! for it must off; it is "better for thee to enter 

needs be that offenses come; but into life maimed, than having two 

woe to that man by whom the of- hands to go into hell, into the fire 

8 fense cometh ! Wherefore, if thy 44 that never shall be quenched : c where 
hand or thy foot b offend thee, cut their worm dieth not, and the fire 
them off, and cast them from thee ; 45 is not quenched. And if thy foot 
it is better for thee to enter into b offend thee, cut it off : it is better for 
life halt or maimed, rather than hav- thee to enter halt into life, than hav- 
ing two hands or two-feet, to be cast ing two feet to be cast into hell, into 

9 into everlasting fire. And if thine the fire that shall never be quench- 
eye b offend thee, pluck it out, and 46 ed : c where their worm dieth not, and 
cast it from thee : it is better for 47 the fire is not quenched. And if 
thee to enter into life with one eye, thine eye b offend thee, pluck it out : 
rather than having two eyes, to be it is better for thee to enter into the 
cast into hell-fire. kingdom of God with one eye, than 

having two eyes, to be cast into hell- 
48 fire : where their worm dieth not, 

49 and the fire is not quenched. For every one shall be salted with fire, and 

50 every sacrifice shall be salted with salt. Salt is good : but if the salt have 
lost its saltness, wherewith will ye season it ? Have salt in yourselves, and 
have peace one with another. 

MATTHEW. 

10 Take heed that ye despise not one of these little ones : for I say unto you, 
That in heaven their angels do always behold the face of my Father which 

11 is in heaven. d For the Son of man is come to save that which was lost. 

12 How think ye ? If a man have a hundred sheep, and one of them be gone 
astray, doth he not leave the ninety and nine, and goeth into the mountains, 

13 and seeketh that which is gone astray ? And if so be that he find it, verily I 
say unto you, he rejoiceth more of that sheep, than of the ninety and nine 

14 which went not astray. Even so it is not the will of your Father which is in 
heaven, that one of these little ones should perish. 

§ 94. Method of Dealing with an Offending Brother. The 
Church's Power in Respect to Discipline and Prayer. 

Capernaum. A. D. 29. 

MATT. 18 : 15-20. 

(1) Tell an offending brother his fault alone, 15. (2) Then if need be, in the 
presence of one or two, 16. (3) And lastly to the church, 17. (4) Grants 

» 50. You, is for you. fc 43, 8, 9, 45, 47. Cause thee to stumble. 

« 44, 46. O jit these verses. d 11. Omit ver. 11, or text. 



116 FROM OUR LORD'S THIRD PASSOVER 

theyn the necessary power of reception and exclusion, 17, 18. (5) And of 
effectual united prayer, 19, 20. 

MATTHEW. 

13 Moreover, if thy brother a shall trespass against thee, go and tell him his 
fault between thee and him alone : if he shall hear thee, thou hast gained 

16 thy brother. But if he will not hear thee, then take with thee one or two 
more, that in the mouth of two or three witnesses every word may be estab- 

17 lished. And if he shall b neglect to hear them, tell it unto the church : but if 
he neglect to hear the church, let him be unto thee as a heathen man and a 

18 publican. Verily, I say unto you, Whatsoever ye shall bind on earth, shall 
be bound in heaven : and whatsoever ye shall loose on earth, shall be loosed 
in heaven. 

19 Again, I say unto you, That if two of you shall agree on earth, as touching 
any thing that they shall ask, it shall be done for them of my Father which is 

20 in heaven. For where two or three are gathered together in my name, there 
am I in the midst of them. 

§ 95. On Forgiveness. Parable of the Unmerciful Servant. 

Capernaum. A. D. 29. 

MATT. 18 : 21-35. 

(1) The penitent offender to be forgiven without limit, 21, 22. (2) The debtor 
owing ten thousand talents forgiven, 23-27. (3) But the same servant un- 
merciful to a fellow-servant who owed him a hundred pence (denaries), 
28-30. (4) Therefore he is delivered to the tormentors, 31-34. (5) Applica- 
tion; a warning, 35. 

MATTHEW. 

21 Then came Peter to him, and said, Lord, how oft shall my brother sin 

22 against me, and I forgive him ? till seven times ? Jesus saith unto him, I say 
not unto thee, until seven times , but until seventy times seven. 

23 Therefore is the kingdom of heaven likened unto a certain king which 

24 would c take account of his servants. And when he had begun to reckon, one 

25 was brought unto him which owed him ten thousand talents. But forasmuch 
as he had not to pay, his lord commanded him to be sold, and his wife and 

26 children, and all that he had, and payment to be made. The servant therefore 
fell down and worshiped him, saying, Lord, have patience with me, and I 

27 will pay thee all. Then the lord of that servant was moved with compassion, 

28 and loosed him, and forgave him the debt. But the same servant went out, 
and found one of his fellow-servants, which owed him a hundred pence : and he 
laid hands on him, and took him by the throat, saying, Pay me that thou owest. 

29 And his fellow-servant fell down at his feet and besought him, saying, Have 

30 patience with me, and I will pay thee d all. And he would not : but went and 

31 cast him into prison, till he should pay the debt. So when his fellow-servants 
saw what was done, they were very sorry, and came and told unto their lord 

82 all that was done. Then his lord, after that he had called him, said unto 
him, thou wicked servant ! I forgave thee all that debt, because thou de- 

33 siredst me : shouldest not thou also have had e compassion on thy fellow-ser- 

34 vant, even as I had e pity on thee ? And his lord was wroth, and delivered 

35 him to the tormentors, till he should pay all that was due unto him. So like- 
wise shall my heavenly Father do also unto you, if ye from your hearts forgive 
not every one his brother f their trespasses. 

» 15 Sin. *> 17. Refuse. c 23. Make a reckoning. 

d 29. Omit all. «33. Mercy. '35. Omit their trespasses. 



TO THE ENSUING FEAST OP TABERNACLES. 117 

§ 96. The Feast of Tabernacles Approaching. Jesus Still Re- 
mains in Galilee. 

Probably Capernaum. A. D. 29. 

JOHN 7 : 2-9. 

(1) The feast near at hand, John'2. (2) His brethren desire him to go up 
openly, 3-5. (3) Their unbelief, 5. (4) Refuses to gratify their vanity, 
6-8. (5) Remains in Galilee, 9. 

JOHN. 

2 3 Now the Jews' feast of tabernacles was at hand. His brethren therefore 
said unto him, Depart hence, and go into Judea, that thy disciples also may 

* see the works that thou doest. For there is no man that doeth any thing in 
secret, and he himself seeketh to be known openly. If thou do these things, 

5 show thyself to the world. (For a neither did his brethren believe in him.) 

6 Then Jesus said unto them, My time is not yet come : but your time is always 

7 ready. The world can not hate you ; but me it hateth. because I testify of it, 

8 that the works thereof are evil. Go ye up unto this feast : I go not up b yet 

9 unto this feast ; for my time is not yet full come. When he had said these 
words unto them, he abode still in Galilee. 

§ 97. Jesus Goes up to the Feast Privately, Passing Through 
Samaria. A Samaritan Village Refuses to Receive Him. 

LUKE 9 : 51-56. JOHN 7 : 10. 

(1) Jesus goes up to the feast, as in secret, John 10. (2) A Samaritan village 
refuses to receive him, Luke 51-53. (3) The spirit of James and John, 
Luke 54. (4) Jesus rebukes them, Luke 55. (5) Jesus came to save, not 
to destroy, Luke 56. 

LUKE. JOHN. 

51 And it came to pass, when c the 10 But when his brethren were gone 
time was come that he should be re- up, then went he also up unto the 
ceived up, he steadfastly set his face feast, not openly, but as it were in 

52 to go to Jerusalem, and sent mes- secret, 
sengers before his face : and they 

went and entered into a village of 

53 the Samaritans, to make ready for him. And they did not receive him, be- 

54 cause his face was as though he would go to Jerusalem. And when his disci- 
ples James and John saw this, they said, Lord, wilt thou that we command 

55 fire to come down from heaven, and consume them, d even as Elias did ? But 
he turned, and rebuked them, and said, ye know not what manner of spirit 

56 ye are of. For the Son of man is not come to destroy men's lives, but to save 
them. And they went to another village. 

§ 98. Concerning Following Jesus. The Requirements of Disciple- 
ship. 

Samaria. A. D. 29. 
MATT. 8 : 19-22. LUKE 9 : 57-62. 

(1) Denial of self must be expected in following Jesus, Matt. 19, 20 ; Luke 
57, 58. (2) Jesus must be preferred above all, Matt. 21, 22; Luke 59, 60. 
(3) Must not look back, Luke 61, 62. 

a 5. Even his brethren did not. b 8. Many ancient authorities omit yet. 

« 51. The days were well-nigh come. d 54. Omit even as Elias did, or text. 



118 



END OF THIRD PASSOVER PERIOD. 



MATTHEW. 

19 And a certain scribe came, and 57 
said unto him, Master, I will follow 

20 thee whithersoever thou goest. And 
Jesus saith unto him, The foxes have 5i 
holes, and the birds of the air have 
nests ; but the Son of man hath not 
where to lay his head. 

21 And another of his disciples said 5£ 
unto him, Lord, suffer me first to go 

22 and bury my father. But Jesus said 6C 
unto him, Follow me ; and let the 
dead bury c their dead. 

61 And another also said, Lord, I will 

62 them farewell which are at home at my 
man, having put his hand to the plow, 
dom of God. 



LUKE. 

And a it came to pass, that as they 
went in the way, a certain man said 
unto him, b Lord, I will follow thee 
whithersoever thou goest. And Je- 
sus said unto him, Foxes have holes, 
and birds of the air have nests ; but 
the Son of man hath not where to 
lay his head. 

And he saith unto another, Follow 
me. But he said, Lord, suffer me 
first to go and bury my father. Je- 
sus said unto him, Let the dead bury 
c their dead : but go thou and preach 
the kingdom of God. 
follow thee ; but let me first go bid 
house. And Jesus said unto him, No 
and looking back, is fit for the king- 



» 57. Omit it came to pass, that. b 57. Omit Lord. 



22, 60. Their own dead. 



PART VI. 



FROM THE FEAST OF TABERNACLES UNTIL CHRIST'S ARRIVAL AT 
BETHANY, SIX DAYS BEFORE HIS LAST PASSOVER. 

Six months, less six days, from October A. D. 29 to April A. D. 30. 



§ 99. Jesus at the Feast of Tabernacles Teaches in the Temple. 
The Rulers Attempt to Seize Him. 

Jerusalem. A. D. 29. 

JOHN 7 : 11-8 : 1. 

(1) Jesus sought at the feast ; opinions about him, 11-18. (2) Teaching pub- 
licly, his capability is questioned, 14, 15. (3) Asserts the divine authority 
of his doctrine, and its self-commending power, 16-18. (4) Reproves the 
Jews for their hostility, 19, 20. (5) Shows that healing a man is not so 
great a violation of the Sabbath as the practice of circumcising on that 
day, 21-24. (6) Some express doubts concerning his Messiahs hip, 25-27. 
(7) Jesus asserts his divine origin again, and more distinctly, 28, 29. (8) 
Some seek to take him, 30. (9) But many of the people believe, 31. (10) 
Therefore the rulers send officers to take him, 32. (11) He intimates his 
speedy removal in language that his hearers cannot understand, 33-36. 
(12) The last day of the feast, Jesus invites them to the fountain of life, 
37-39. (13) A new dispute arises concerning him, but no one molests him, 
40-44. (14) The officers, deeply impressed, do not seize him, 45, 46. (15) 
Reproved by the Pharisees, 47-49. (16) JSicodemus, suggesting that 
Jesus should not be condemned unheard, is taunted too, 50-52. (17) Each 
goes to his home, 53. (18) Jesus goes to the Mount of Olives, 1. 

JOHN. 

11 12 Then the Jews sought him at the feast, and said, Where is he? And 
there was much murmuring among the people concerning him : for some said, 

13 He is a good man : others said, Nay ; but he deceiveth the people. Howbeit, 
no man spake openly of him, for fear of the Jews. 

14 Now, about the midst of the feast, Jesus went up into the temple, and 

15 taught. And the Jews marveled, saying, How knoweth this man letters, 

16 having never learned ? Jesus answered them, and said, My doctrine is not 

17 mine, but his that sent me. If any man a will do his will, he sball know of 

18 the doctrine, whether it be of God, or whether I speak b of myself. He that 
speaketh b of himself, seeketh his own glory : but he that seeketh his glory 
that sent him, the same is true, and no unrighteousness is in him. 

19 Did not Moses give you the law, and yet none of you keepeth the law ? Why 

20 go ye about to kill me ? The people answered and saith, Thou hast a devil : who 

■ 17. Willeth to do. >> 17, 18. From. 

119 



120 FROM THE FEAST OF TABERNACLES 

John 7. 

21 goeth about to kill thee? Jesus answered and said unto them, I have done 

22 one work, and ye all marvel. a Moses therefore gave unto you circumcision 
(not because it is of Moses, but of the fathers) ; and ye on the sabbath day 

23 circumcise a man. If a man on the sabbath dav receive circumcision, that 
the law of Moses should not be broken ; are ye angry at me, because I have 

24 made a man every whit whole on the sabbath day ? Judge not according to 
the appearance, but judge righteous judgment. 

25 Then said some of them of Jerusalem, Is not this he whom they seek to 

26 kill ? But lo, he speaketh boldly, and they say nothing unto him . Do the 

27 rulers know indeed that this is the b very Christ ? Howbeit, we know this 
man, whence he is : but when c Christ cometh, no man knoweth whence 
he is. 

28 Then cried Jesus in the temple, as he taught, saying, Ye both know me, and 
ye know whence I am : and I am not come of myself, but he that sent me is 

29 true, whom ye know not. But I know him ; for I am from him, and he hath 

30 sent me. Then they sought to take him : but no man laid hands on him, 

31 because his hour was not yet come. And many of the people believed on 
him, and said, When c Christ cometh, will he do more d miracles than these 
which this man hath done ? 

32 The Pharisees heard that the people murmured such things concerning him : 

33 and the Pharisees and the chief priests sent officers to take him. Then said 
Jesus unto them, Yet a little while am I with you, and then I go unto him 

34 that sent me. Ye shall seek me, and shall not find me: and where I am, 

35 thither ye can not come. Then said the Jews among themselves, Whither 
will he go, that we shall not find him ? will he go unto the e dispersed among 

36 the f Gentiles, and teach the f Gentiles? What manner of saying is this that 
he said, Ye shall seek me, and shall not find me : and where I am, thither ye 
can not come ? 

37 In the last day, that great day of the feast, Jesus stood and cried, saying, 

38 If any man thirst, let him come unto me, and drink. He that believeth on 
me, as the Scripture hath said, out of his belly shall flow rivers of living 

39 water. (But this spake he of the Spirit, which they that believe on him 
should receive ; for the Holy Ghost was not yet given, because that Jesus was 
not yet glorified.) 

40 a: Many of the people therefore, when they heard this saying, said, Of a 

41 truth this is the Prophet. Others said, This is the Christ. But some said, 

42 Shall Christ come out of Galilee ? Hath not the scripture said, That Christ 
cometh of the seed of David, and out of the town of Bethlehem, where David 

43 44 was ? So there was a division among the people, because of him. And some 
of them would have taken him ; but no man laid hands on him. 

45 Then came the officers to the chief priests and Pharisees ; and they said 

46 unto them, Why have ye not brought him ? The officers answered, Never 

47 man spake like this man. Then answered them the Pharisees, Are ye also 

48 deceived ? Have any of the rulers, or of the Pharisees, believed on him ? 

49 50 But this people who knoweth not the law are cursed. Nicodemus saith unto 

51 them (he that came to Jesus by night, being one of them), Doth our law judge 

52 any man, before it hear him, and know what he doeth ? They answered and 
said unto him, Art thou also of Galilee ? Search and h look : for out of Gali- 

53 8 : * lee ariseth no prophet. >And every man went unto his own house. Jesus 
went unto the mount of Olives. 

» 22. For this cause hath Moses given. b 26. Omit very. c 27, 31. The Christ. 

* 31. Sigus. e 35. Dispersion. '31. Greeks. 

e 40. Some. h 52. See that out. » 53. See on 8 : 2. 



until Christ's arrival at bethany. 121 

§ 100. The Judgment of Jesus asked concerning a Woman taken 

in Adultery. 

Jerusalem. A. D. 29. 

JOHN S : 2-11. 

(1) Jesus again teaching in the temple, 2. (2) An adulteress brought 
before him, 3, 4. (3) The question of the Scribes and Pharisees, 5, 6. (4) 
The conduct and ansioer of Jesus, 6-8. (5) The conviction and departure 
of her accusers, 9, 10. (6) Jesus commands her, Go and sin no more, 11. 

2 a And early in the morning he came again into the temple, and all the people 

3 came unto him ; and he sat down and taught them. And the scribes and 
Pharisees brought unto him a woman taken in adultery ; and when they had 

4 set her in the midst, they say unto him, Master, this woman was taken in 

5 adultery, in the very act. ' Now Moses in the law commanded us, that such 

6 should be stoned : but what say est thou ? This they said, tempting him, that 
they might have to accuse him. But Jesus stooped down, and with his finger 

7 wrote on the ground, as though he heard them not. So when they continued 
asking him, he lifted up himself and said unto them, He that is without sin 

8 among you, let him first cast a stone at her. And again he stooped down, and 

9 wrote on the ground. And they which heard it, being convicted by their own 
conscience, went out one by one, beginning at the eldest, even unto the last : 

10 and Jesus was left alone, and the woman standing in the midst. When Jesus 
had lifted up himself, and saw none but the woman, he said unto her, Woman, 

11 where are those thine accusers ? hath no man condemned thee ? She said, No 
man, Lord. And Jesus said unto her, Neither do I condemn thee : go, and 
sin no more. 

§ 101. Jesus Continues to Teach in the Temple ; the Jews in 
Anger Attempt to Stone Him. 

Jerusalem. A. D. 29. 

JOHN 8 : 12-59. 

(1) Jesus proclaims himself the light of the world, 12. (2) The evidence 
questioned, 13. (3) His own testimony sufficient, but to this is added his 
Father s also, 14-18. (4) Where is his father, 19. (5) Where he spake 
these words, 20. (6) Jesus again refers to his going away, and that they 
should die in their sins, 21-24. (7) Again intimates who he is, 25-27. (8) 
The saving truths connected xoith his death will ultimately convince his 
followers, 25-29. (9) Many then believe, 30. (10) Promises those who 
believe, true freedom, 31, 32. (11) Though Abraham' s seed, they need free- 
dom from sin, 33-38. (12) Not in the highest sense the children of Abra- 
ham, 39-41. (13) They claim God as their Father, 41. (14) Jesus shows 
who is their father, 42-45. (15) Their unbelief a proof that they are not 
of God, 46, 47. (16) The Jews further revile him, 48. (17) Jesus reasserts 
his intimate relation to the Father and the life-giving power of his doc- 
trine, 49-51. (18) They still further revile him and his doctrine, 52, 53. 
(19) He asserts that his Father honors him, 54, 55. (20) Also, Abra- 
ham! s knoivledge and joy concerning him, 56. (21) The retort of the 
Jews, 57. (22) Declares his pre-existence, 58. (23) Escapes being stoned, 
59. 

12 Then spake Jesus again unto them, saying, I am the light of the world : he 
that followeth me shall not walk in darkness, but shall have the light of life. 

» 2. Most ancient authorities omit John 7 : 53-8 : 11. Those that contain it vary much 
from each other. 

11 



122 FROM THE FEAST OF TABERNACLES 

John 8. 

13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy 

14 record is not true. Jesus answered and said unto them, Though I bear record 
of myself, yet my record is true : for I know whence I came, and whither I 

is 16 g . DU £ y e can no i tell whence I come and whither I go. Ye judge after the 
flesh, I judge no man. And yet if I judge, my judgment is true : for I am not 

17 alone, but I and the Father that sent me. It is also written in your law, 

18 " That the testimony of two men is true." I am one that bear witness of 

19 myself ; and the Father that sent me, beareth witness of me. Then said they 
unto him, Where is thy father ? Jesus answered, Ye neither know me, nor 
my Father : if ye had known me, ye should have known my Father also. 

20 These words spake a Jesus in the treasury, as he taught in the temple : and 
no man laid hands on him, for his hour was not yet come. 

21 Then said a Jesus again unto them, I go b my way, and ye shall seek me, 

22 and shall die in your sins : whither I go, ye can not come. Then said the 
Jews, Will he kill himself? because he saith, Whither I go, ye can not come. 

23 And he said unto them, Ye are from beneath ; I am from above : ye are of- 

24 this world ; I am not of this world. I said therefore unto you, that ye shall 
die in your sins : for if ye believe not that I am he, ye shall die in your sins. 

25 Then said they unto him, Who art thou? And Jesus saith unto them, Even 

26 the same that I said unto you from the beginning. I have many things to say, 
and to judge of you : but he that sent me, is true ; and I speak to the world 

21 those things which I have heard of him. They understood not that he spake 
to them of the Father. 

28 Then said Jesus unto them, When ye have lifted up the Son of man, then 
shall ye know that I am he, and that I do nothing of myself ; but as c my 

29 Father hath taught me, I speak these things. And he that sent me is with 
me : the Father hath not left me alone ; for I do always those things that 
please him. 

30 31 As he spake these words, many believed on him. Then said Jesus to those 
Jews which believed on him, If ye continue in my word, then are ye my dis- 

32 ciples indeed ; and ye shall know the truth, and the truth shall make you 

33 free. They answered him, We be Abraham's seed, and were never in bondage 

34 to any man : how sayest thou, ye shall be made free ? Jesus answered them, 
Verily, verily, I say unto you, Whosoever committeth sin, is the servant of 

35 sin. And the servant abideth not in the house forever, but the Son abideth 

36 37 ever. If the Son therefore shall make you free, ye shall be free indeed. I 
know that ye are Abraham's seed ; but ye seek to kill me, because my word 

38 hath no place in you. I speak that which I have seen with my Father: and 
ye do that which ye have d seen with your father. 

39 They answered and said unto him, Abraham is our father. Jesus saith unto 
them, If ye were Abraham's children, ye would do the works of Abraham. 

40 But now ye seek to kill me, a man that hath told you the truth, which I have 

41 heard of God : this did not Abraham. Ye do the deeds of your father. Then 
said they to him, We be not born of fornication; we have one Father, even 

42 God. Jesus said unto them, If God were your father, ye would love me ; for 
I proceeded forth and came from God ; neither came I of myself, but he sent 

43 me. Why do ye not understand my speech ? even because ye can not hear my 

44 word. Ye are of your father the Devil, and the lusts of your father e ye will 
do : he was a murderer from the beginning, and abode not in the truth ; be- 
cause there is no truth in him. When he speaketh a lie, he speaketh of his 

45 own : for he is a liar, and the father of it. And because I tell you the truth, 
ye believe me not. 

46 Which of you convinceth me of sin? And if I say the truth, why do ye 

a 20, 21. he. b 21. Away. « 28. The. 

d 38. Heard from. e 44. It is your will to do. 



until Christ's arrival at bethany. 123 

John 8. 
47 not believe me ? He that is of God, heareth God's words ; ye therefore hear 
43 them not, because ye are not of God. Then answered the Jews, and said unto 

49 him, Say we not well, that thou art a Samaritan, and hast a devil ? Jesus 
answered, I have not a devil ; but I honor my Father, and ye do dishonor 

50 me. And 1 seek not mine own glory : there is one that seeketh and judgeth. 

51 Verily, verily, I say unto you, if a man keep my saying, he shall never see 

52 death. Then said the Jews unto him, Now we know that thou hast a devil. 

53 Abraham is dead, and the prophets ; and thou say est if a man keep my say- 
ing, he shall never taste of death. Art thou greater than our father Abraham, 
which is dead? and the prophets are dead: whom makest thou thyself? 

54 Jesus answered, If I honor myself, my honor is nothing : it is my Father that 

55 honoreth me, of whom ye say, that he is your God. Yet ye have not known 
him ; but I know him ; and if I should say, I know him not, I shall be a liar 

56 like unto you : but I know him, and keep his saying. Your father Abraham 

57 rejoiced to see my day : and he saw it, and was glad. Then said the Jews 
unto him, Thou art not yet fifty years old, and hast thou seen Abraham ? 

68 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, 

59 1 am. Then took they up stones to cast at him : but Jesus hid himself, and 

went out of the temple, a going through the midst of them, and so passed by. 

§ 102. The Seventy Instructed and Sent Forth. 

Jerusalem. A. D. 29. 

LUKE 10 : 1-16. 

(1) The seventy sent forth, two by two, before him, 1. (2) The harvest 
great; the laborers few; need of prayer, 2. (3) Sent as lambs among 
wolves, 3. (4) Their provisions, 4. (5) How to enter a house, 5. (G) 
Where to abide, 6, 7. (7) Preach and, heal, where received, 8, 9. (8) 
What to do, when rejected, 10, 11. (9) The condition of such in the day 
of judgment, 12. (10) Woes upon the highly favored but wicked cities of 
Galilee, 13-15. (11) They are his representatives, 10. 

1 After these things, the Lord appointed other seventy also, and sent them two 
and two before his face into every city and place, whither he himself would 

2 come. Therefore said he unto them, The harvest truly is great, but the labor- 
ers are few : pray ye therefore the Lord of the harvest, that he would send 

3 forth laborers into his harvest. Go your ways : behold, I send you forth as 

4 lambs among wolves. Carry neither purse, nor b scrip, nor shoes: and 

5 salute no man by the way. And into whatsoever house ye enter, first say, 

6 Peace be to this house. And if the son of peace be there, your peace shall 

7 rest upon it : if not, it shall turn to you again. And in the same house re- 
main, eating and drinking such things as they give : for the laborer is worthy 

8 of his hire. Go not from house to house. And into whatsoever city ye enter, 

9 and they receive you, eat such things as are set before you. And heal the 
sick that are therein, and say unto them, The kingdom of God is come 

10 nigh unto you. But into whatsoever city ye enter, and they receive you not, 

11 go your ways out into the streets of the same, and say, Even the very dust of 
your city which cleaveth c on us, we do wipe oif against you : notwithstanding, 

12 be ye sure of this, that the kingdom of God is come nigh unto you. But I 
say unto you, That it shall be more tolerable in that day for Sodom than for 
that city. 

13 Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty 
works had been done in Tyre and Sidon, which have been done in you, they 

14 had a great while ago repented, sitting in sackcloth and ashes. But it shall 

a 59. Omit going and to end of verse. *> 4. Wallet. c 11. To our feet. 



124 FROM THE FEAST OF TABERNACLES 

Luke 10. 

15 be more tolerable for Tyre and Sidon at the judgment, than for you. And 
thou, Capernaum ! a which art exalted to heaven, b shalt be thrust down to 

16 hell. He that heareth you, heareth me ; and he that despiseth you, despiseth 
me ; and he that despiseth me, despiseth him that sent me. 

§ 103. The Return of the Seventy. 

Judea. A. D. 29. 

LUKE 10 : 17-24. 

(1) The seventy return, rejoicing that even devils are subject to them, 17. 
(2) Jesus declares Satan s fall and their power, 18, 19. (8) But tells them 
the true cause of rejoicing, 20. (4) Jesus rejoices in the bestowment of 
salvation on those whom the world despises, 21, 22. (5) The disciples truly 
happy, 23, 24. 

17 And the seventy returned again with joy, saying, Lord, even the devils are 

18 subject unto us c through thy name. And he said unto them, I beheld Satan 

19 as lightning d fall from heaven. Behold, I give unto you e power to tread on 
serpents and scorpions, and over all the power of the enemy : and nothing 

20 shall by any means hurt you. Notwithstanding, in this rejoice not, that the 
spirits are subject unto you; but rather rejoice because your names are written 
in heaven. 

21 In that hour Jesus rejoiced in f spirit, and said, I thank thee, O Father, 
Lord of heaven and earth, that thou hast hid these things from the wise and 
prudent, and hast revealed them unto babes : even so, Father ; for so it seemed 

22 good in thy sight. All things are delivered to me of my Father : and no 
man knoweth who the Son is, but the Father : and who the Father is, but the 
Son, and he to whom the Son will reveal him. 

23 And he turned him unto his disciples, and said privately. Blessed are the 

24 eyes which see the things that ye see. For I tell you, that many prophets 
and kings have desired to see those things which ye see, and have not seen 
them ; and to hear those things which ye hear, and have not heard them. 

§ 104. Jesus Answers a Lawyer Concerning Eternal Life. Para- 
ble of the Good Samaritan. 

Judea. A. D. 29. 

LUKE 10 : 25-37. 

(1) The inquiry of a certain lawyer, 25. (2) Jesus directs him to the law, 
26-28. (3) Teaches him who is his neighbor, 29-36. (4) Enjoins upon him 
his duty, 37. 

25 And behold, a certain lawyer stood up and tempted him, saying, Master, 

26 what shall I do to inherit eternal life ? He said unto him, What is written in 

27 the law ? how readest thou ? And he answering, said, " Thou shalt love the 
LORD thy God with all thy heart, and with all thy soul, and with all thy 

28 strength, and with all thy mind ; and thy neighbor as thyself." And he said 

29 unto him, Thou hast answered right : this do, and thou shalt live. But he, 
swilling to justify himself, said unto Jesus, And who is my neighbor? 

30 And Jesus answering, said, A certain maw went down from Jerusalem to 
Jericho, and fell among h thieves, who stripped him of his raiment, and 

31 wounded him, and departed, leaving him half dead. And by chance there 

» 15. Shalt thou be. b 15. Thou shalt be brought down to Hades. 

017 In. d 18. Fallen. * 19. Authority, 

f 21. The Holy Spirit. e 29. desiring. »> 30. Robbers. 



until Christ's arrival at bethany. 125 

Luke 10. 
came down a certain priest that way ; and when he saw him, he passed by on 

32 the other side. And likewise a Levite, when he was at the place, came and 

33 looked on him, and passed by on the other side. But a certain Samaritan, as 
he journeyed, came where he was, and when he saw him, he had compassion 

34 on him, and went to him, and bound up his wounds, pouring in oil and wine, 
and set him on his own beast, and brought him to an inn, and took care of 

35 him. And on the morrow, a when he departed, he took out two pence, and 
gave them to the host, and said unto him, Take care of him : and whatsoever 
thou spendest more, wheu I come again, I will repay thee. 

36 Which now of these three, thinkest thou, was neighbor unto him that fell 

37 among the b thieves ? And he said, He that showed mercy on him. Then said 
Jesus unto him, Go, and do thou likewise. 

§ 105. Jesus at the House of Maetha and Mary. 

Bethany. A. D. 29. 

LUKE 10 : 38-42. 

(1) Jesus is entertained by Martha, 38. (2) Mary at Jesus' feet; MartJta 
encumbered with much serving, 39, 40. (3) Martha's complaint, 40. (4) 
The reply of Jesus, 41, 42. 

38 Now it came to pass, as they went, that he entered into a certain village ; 

39 and a certain woman, named Martha, received him into her house. And she 
had a sister called Mary, which also sat at c Jesus' feet, and heard his word. 

40 But Martha was cumbered about much serving, and d came to him, and said, 
Lord, dost thou not care that my sister hath left me to serve alone ? bid her 

41 therefore that she help me. And Jesus answered, and said unto her, Martha, 

42 Martha, thou art e careful, and troubled about many things ; but one thing is 
needful ; f and Mary hath chosen that good part, which shall not be taken 
away from her. 

§ 106. The Disciples Again Taught How to Pray, and Encouraged 
Thereto. Parable of the Friend at Midnight. 

Judea, probably near Jerusalem. A. D. 29. 

LUKE 11 : 1-13. 

(1) A disciple asks Jesus to teach them to pray, 1. (2) Jesus gives them the 
Lord's prayer, 2-4; See Matt. 6 : 9-13. (3) Encourages perseverance and 
importunity in prayer by the parable of the friend at midnight, 5-10. (4) 
Their Heavenly Father more willing than any earthly parent to grant 
their requests, 11—13. 

1 And it came to pass that as he was praying in a certain place, when he 
ceased, one of his disciples said unto him, Lord, teach us to pray, as John 

2 also taught his disciples. And he said unto them, When ye pray, say, &Our 
Father which art in heaven, hallowed be thy name : thy kingdom come : 

3 h thy will be done, as in heaven, so in earth ; give us day by day our daily 

4 bread : and forgive us our sins ; for we also forgive every one that is indebted 
to us : and lead us not into temptation ; l but deliver us from evil. 

5 And he said unto them, Which of you shall have a friend, and shall go 
unto him at midnight, and say unto him, Friend, lend me three loaves ; for a 

8 35. Omit when he departed. >> 36. Robbers. c 39. The Lord's. 

d 40. Came up. e 41. Anxious. f 42. For. 

e 2. Fatoer, hallowed, etc., or text. & 2. Ojiit thy will, etc., or text. 
1 4. Omit but deliver, etc., or text. 



126 FROM THE FEAST OF TABERNACLES 

Luke 11. 

6 friend of mine a in his journey is come to me, and I have nothing to set be- 

7 fore him? And he from within shall answer and say, Trouble me not : the 
door is now shut, and my children are with me in bed ; I can not rise and 

8 give thee. I say unto you, Though he will not rise and give him, because he 
is his friend, yet because of his importunity he will rise and give him as 

9 many as he needeth. And I say unto you, Ask, and it shall be given you ; 

10 seek, and ye shall find ; knock, and it shall be opened unto you. For every 
one that asketh, receiveth ; and he that seeketh, findeth ; and to him that 
knocketh, it shall be opened. 

11 If a son shall ask bread of any of you that is a father, will he give him a 

12 stone ? or if he ask a fish, will he for a fish give him a serpent ? Or if he shall 

13 ask an egg, will he offer him a scorpion ? If ye then, being evil, know how 
to give good gifts unto your children, how much more shall your heavenly 
Father give the Holy Spirit to them that ask him ? 

§ 107. Jesus Heals a Dumb Demoniac. Some Eevile ; Others De- 
mand a Sign. Jesus Answers in Order. 

Judea. A. D. 29. 

LUKE 11 : 14-36. 

Compare Matt. 12 : 22-45 ; Mark 3 : 19-30. § § 58, 59. 

(1) Jesus casts out a dumb spirit, 14. (2) Some ascribe his power to Beel- 
zebub, 15. (3) Others demanded a sign, 16. (4) He shoivs the absurdity 
of Satan casting out Satan, 17, 18. (5) By whom then did the disciples 
of the Pharisees profess to cast them out? 19. (6) The kingdom of God 
come to them, 20. (7) The strong man overcome and spoiled, 21, 22. (8) 
If not for Christ, against him, 23. (9) Their terrible spiritual relapse 
and fearful ruin illustrated, 24-26. (10) The admiring exclamation of a 
certain woman, 27. (11) The suggestive response of Jesus, 28. (12) Only 
the sign of Jonah to be given to that generation, 29, 30. (13) A queen of 
the south and men of Nineveh shall condemn that generation in the 
judgnient, 31, 32. (14) A candle or lamp is intended to be seen, 33. (15) 
The light or lamp of the body, the eye, 34. (16) Take heed to thy light, 
35-36. 

14 And he was casting out a devil, and it was dumb. And it came to pass, 
when the devil was gone out, the b dumb spake; and the people wondered. 

15 But some of them said, He casteth out devils through Beelzebub, the chief 
56 of the devils. And others, tempting him, sought of him a sign from heaven. 

17 But he, knowing their thoughts; said unto them, Every kingdom divided 
against itself is brought to desolation ; and a house divided against a house, 

18 falleth. If Satan also be divided against himself, how shall his kingdom 

19 stand ? because ye say that I cast out devils through Beelzebub. And if I by 
Beelzebub cast out devils, by whom do your sons cast them out ? therefore 

20 shall they be your judges. But if I with the finger of God cast out devils, no 
doubt the kingdom of God is come upon you. 

21 When c a strong man armed keepeth his palace, his goods are in peace : 

22 but when a stronger than he shall come upon him, and overcome him, he 
taketh from him all his armor wherein he trusted, and divideth his spoils. 

23 He that is not with me, is against me : and he that gathereth not with me, 
scattereth. 

24 When the unclean spirit is gone out of a man, he walketh through dry 
places, seeking rest ; and finding none, he saith, I will return unto my house 



a G. From a journey. b 11. Dumb man. <= 21. The strong man fully armed. 



until Christ's arrival at bethany. 127 

Luke 11. 

25 whence I came out. And when he cometh, he findeth it swept and garnished. 

26 Then goeth he, and taketh to him seveu other spirits more wicked than him- 
self; and they enter in, and dwell there: and the last state of that man a is 
worse than the first. 

27 And it came to pass, as he spake these things, a certain woman of the com- 
pany lifted up her voice, and said unto him, Blessed is the womb that bare 

28 thee", and the paps whicn thou hast sucked. But he said, Yea, rather, blessed 
are they that hear the word of God, and keep it. 

29 And when the people were gathered thick together, he began to say, This is 
an evil generation : they seek a sign ; and there shall no sign be given it, but 

30 the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, 

31 so shall also the Son of man be to this generation. The queen of the south 
shall rise up in the judgment with the men of this generation, and condemn 
them : for she came from the utmost parts of the earth to hear the wisdom 

32 of Solomon : and behold, a greater than Solomon is here. The men of Nine- 
veh shall b rise up in the judgment with this generation, and shall condemn it; 
for they repented at the preaching of Jonas ; and behold, a greater than Jonas 
is here. 

33 No man, when lie hath lighted a c candle, putteth it in a secret place, neither 
under a bushel, but on a d candlestick, that they which come in may see the 

34 light. The c light of the body is the eye; therefore when thine eye is single, 
thy whole body is also full of light : but when thine eye is evil, thy "body also is 

35 full of darkness. Take heed therefore, that the light which is in thee, be not 

36 darkness. If thy whole body therefore be full of light, having no part dark, 
the whole shall be full of light ; as when the bright shining of a c candle doth 
give thee light. 

§ 108. Jesus Dines with a Pharisee. Exposes the Hypocrisy of 
the Pharisees, and Pronounces Woes Against The^i. 

Judea. A. D. 29. 

LUKE 11 : 37-54. 

(1) Jesus dines with a Pharisee, loho wonders that he omits a traditional 
ceremony, 37, 38. (2) Exposes the hypocrisy of the Pharisees, and teaches 
them how to be clean, 39-41. (3) First woe, for omitting the most import- 
ant duties, 42. (4) Second woe, for loving popular applause, 43. (5) Third 
woe, for their inward secret wickedness, 44. (6) A lawyer aroused, 45. 
(7) Woes on lawyers ; First, for binding grievous burdens, 46. (8) Second 
woe, for approving and following their fathers, who murdered the 
prophets, 47, 48. (9) The terrible judgments on that generation, 49-51. 
(10) Third woe, for taking away the key of knoivledge, 52. (11) The 
Scribes and Pharisees strive to catch him in his words, 53, 54. 

LUKE. 

37 And as he spake, a certain Pharisee besought him to dine with him : and 

38 he went in and sat down to meat. And when the Pharisee saw it, he mar- 

39 veled that he had not first e washed before dinner. And the Lord said unto 
him, Now do ye Pharisees make clean the outside of the cup and the platter ; 

40 but your inward part is full of ravening and wickedness. Ye fools ! did 
not he that made that which is without make that which is within also ? 

41 But rather give alms of f such things as ye have; and behold, all things are 
clean unto you. 

42 But woe unto you, Pharisees ! for ye tithe mint, and rue, and all manner of 

» 2G. Becometh. b 32. Standi. <= 33, 3^ 36. Lamp. <* 33. The stand. 

* 33. i'.athed (Am). f 41. Those things which are within, or which ye ca >. 



128 FROM THE FEAST OF TABERNACLES 

Luke 11. 

herbs, and pass over judgment and the love of God : these ought ye to have 

43 done, and not to leave the other undone. Woe unto you, Pharisees ! for ye 
love the a uppermost seats in the synagogues, and greetings in the markets. 

44 Woe unto you, scribes and Pharisees, hypocrites ! for ye are as graves which 
appear not, and the men that walk over them are not aware of them. 

45 Then answered one of the lawyers, and said unto him, Master, thus saying, 

46 thou reproachest us also. And he said, Woe unto you also, ye lawyers ! for ye 
lade man with burdens grievous to be borne, and ye yourselves touch not the 

47 burdens with one of your fingers. Woe unto you ! for ye build the sepulchres 

48 of the prophets, and your fathers killed them. Truly ye bear witness, b that 
ye allow the deeds of your fathers : for they indeed killed them, and ye build 

49 their sepulchres. Therefore also said the wisdom of God, ' I will send them 

50 prophets and apostles, and some of them they shall slay and persecute : that 
the blood of all the prophets, which was shed from the foundation of the 

51 world, may be required of this generation ; from the blood of Abel, unto the 
blood of Zacharias, which perished between the altar and the temple ; ' verily, 

52 1 say unto you, It shall be required of this generation. Woe unto you, law- 
yers ! for ye have taken away the key of knowledge : ye entered not in your- 
selves, and them that were entering in ye hindered. 
63 And c as he said these things unto them, the scribes and the Pharisees began 
54 to urge him vehemently, and to provoke him to speak of many things, laying 
wait for him, and seeking to catch something out of his mouth, that they 
might accuse him. 



§ 109. Jesus Discourses to his Disciples and the Multitude, upon 
Hypocrisy, Worldliness, and Unwatchfulness. 

Judea. A. D. 29. 

LUKE 12 : 1-59. 

(1) Great multitudes, 1. (2) Jesus warns against hypocrisy, for it will be 
unmasked, 2, 3. (3) Against concealing what they are, for they need not 
fear men, and God will take care of them, 4—7. (4) He will reward those 
that confess him, and punish those who deny him and blaspheme the 
Spirit, 8-10. (5) They are to rely upon the help of the Spirit in their 
trials before men, 11, 12. (6) Jesus refuses to be Judge in dividing an 
inheritance, 13, 14. (7) Warns against covetous7iess, 15. (8) Illustrated 
by the parable of the rich fool, 16-21. (9) Not to be solicitous about the 
body, its food and raiment ; God will care for them, 22-30. (10) But care 
for the soul, 31. (11) The Father 1 s good pleasure to give them the king- 
dom, 32. (12) TJierefore lay up treasure in heaven, 33, 34. (13) Be self- 
denying, diligent, and watchful servants, 35-40. (14) The faithful and 
wise steward, 41, 42. (15) His happiness, 43, 44. (16) The unfaithful 
servant, 45. (17) His miserable end, 46. (18) Knowledge of duty 
enhances guilt, 47, 48. (19) Jesus came to send fire on the earth, 49. (20) 
He himself must endure a baptism of suffering, 50. (21) Divisions in 
families foretold, 51-53. (22) The multitudes can judge of the weather, 
54, 55. (23) Reproaches them for not discerning this time, 56, 57. (24) 
Exhorts them not to lose their short season of grace and salvation, but 
seek immediate reconciliation, 58, 59. 

LUKE. 

1 In the mean time, when there were gathered together an innumerable mul- 
titude of people, insomuch that they trode one upon another, he began to say 

a 43. Chief. b 48. And consent unto the works. ° 53. When he was come out from thence. 



UNTIL CHRIST'S ARRIVAL AT BETHANY. 129 

Luke 12. 
unto his disciples first of all, Beware ye of the leaven of the Pharisees, which 

2 is hypocrisy. For there is nothing covered that shall not be revealed ; neither 

3 hid, that shall not be known. Therefore, whatsoever ye have spoken in dark- 
ness, shall be heard in the light ; and that which ye have spoken in the ear 
in closets, shall be proclaimed upon the house-tops. 

4 And I say unto you, my friends, Be not afraid of them that kill the body, 

5 and after that have no more that they can do. But I will forewarn you 
whom ye shall fear : Fear him which, after he hath killed, hath power to cast 

6 into hell ; yea, I say unto you, Fear him. Are not five sparrows sold for two 

7 farthings, and not one of them is forgotten before God ? But even the very 
hairs of your head are all numbered. Fear not, therefore : ye are of more 
value than many sparrows. 

8 Also I say unto you, Whosoever shall confess me before men, him shall the 

9 Son of man also confess before the angels of God. But he that denieth me 

10 before men shall be denied before the angels of God. And whosoever shall 
speak a word against the Son of man, it shall be forgiven him : but unto him 
that blasphemeth against the Holy Ghost, it shall not be forgiven. 

11 And when they bring you unto the synagogues, and unto magistrates, and 
powers, a take ye no thought how or what thing ye shall answer, or what ye 

12 shall say : for the Holy Ghost shall teach you in the same hour what ye ought 
to say. 

13 And one of the company said unto him, Master, speak to my brother, that 

14 he divide the inheritance with me. And he said unto him, Man, who made 

15 me a judge, or a divider over you ? And he said unto them, Take heed, and 
beware of b covetousness : for a man's life consisteth not in the abundance of 

16 things which he possesseth. And he spake a parable unto them, saying, The 

17 ground of a certain rich man brought forth plentifully : and he thought within 
himself, saying, AVhat shall I do, because I have no room where to bestow my 

18 fruits ? And he said, This will I do : I will pull down my barns and build 

19 greater ; and there will I bestow all my c fruits and my goods : and I will say 
to my soul, Soul, thou hast much goods laid up for many years; take thine 

20 ease, eat, drink, and be merry. But God said unto him, Thou fool ! this 
night thy soul shall be required of thee : then whose shall those things be 

21 which thou hast provided ? So is he that layeth up treasure for himself, and 
is not rich toward God. 

22 And he said unto his disciples, Therefore I say unto you, a Take no thought 
for your life, what ye shall eat ; neither for the body, what ye shall put on. 

23 24 The life is more than meat, and the body is more than raiment. Consider 
the ravens : for they neither sow nor reap : which neither have storehouse, 

24 nor barn : and God feedeth them. How much more are ye better than the 

2 5 d fowls ? And which of you e with taking thought can add to his f stature one 

26 cubit ? If ye then be not able to do that thing which is least, why take ye 
thought for the rest ? 

27 Consider the lilies, how they grow : they toil not, they spin not ; and yet I 
say unto you, That Solomon in all his glory was not arrayed like one of these. 

25 If then God so clothe the grass, which is to-day in the field, and to-morrow is 

cast into the oven ; how much more will he clothe you, O ye of little faith ! 

23 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of 

■° doubtful mind. For all these things do the nations of the world seek after : 

31 and your Father knoweth that ye have need of these things. But rather 
seek ye &the kingdom of God, and all these things shall be added unto you. 

32 Fear not, little flock ; for it is your Father's good pleasure to give you the 

33 kingdom. Sell that ye have, and give alms : provide yourselves bags which 
wax not old, a treasure in the heavens that faileth not, where no thief ap- 

a 11, 22. Be not anxious. * 15. All covetousness. c 18. Corn (grain). 

d 24. Birds. <= 25. By being anxious. f 25. Or age. e 31. His kingdom. 



130 FROM THE FEAST OF TABERNACLES 



Luke 12. 

34 proacheth, neither moth corrupteth. For where your treasure is, there will 
your heart be also. 

35 5s Let your loins be girded about, and your lights burning ; and ye yourselves 
like unto men that wait for their Lord, when he will return from the wed- 
ding ; that, when he cometh and knocketh, they may open unto him im- 

37 mediately. Blessed are those servants, whom the Lord "when he eometh shall 
find watching : verily, I say unto you, That he shall gird himself, and make 

38 them to sit down to meat, and will come forth and serve them. And if he 
shall come in the second watch, or come in the third watch, and find them so, 

39 blessed are those servants. And this know, that if the good man of the house 
had known what hour the thief would come, he would have watched, and not 

40 have suffered his house to be broken through. Be ye a therefore ready also : 
for the Son of man cometh at an hour when ye think not. 

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even 

42 to all ? And the Lord said, Who then is that faithful and wise steward, whom 
his lord shall make ruler over his household, to give them their portion of 

43 meat in due season ? Blessed is that servant, whom his lord when he cometh 

44 shall find so doing. Of a truth I say unto you, That he will make him ruler 
over all that he hath. 

45 But and if that servant say in his heart, My Lord delayeth his coming; 
and shall begin to beat the men-servants and maidens, and to' eat and drink, 

46 and to be drunken ; the lord of that servant will come in a day when he 
looketh not for him, and at an hour when he is not aware, and will cut him in 
sunder, and will appoint him his portion with the b unbelievers. 

47 And that servant which knew his lord's will, and prepared not himself, 

48 neither did according to his will, shall be beaten with many stripes. But he 
that knew not, and did commit things worthy of stripes, shall be beaten 
with few stripes. For unto whomsoever much is given, of him shall be much 
required ; and to whom men have committed much, of him they will ask the 
more. 

49 I am come to c send fire on the earth, and what will I, if it be already 

50 kindled ? But I have a baptism to be baptized with ; and how am I straitened 

51 till it be accomplished ! Suppose ye that I am come to give peace on earth ? 
52 1 tell you, Nay ; but rather division. For from henceforth there shall be 

53 five in one house divided, three against two, and two against three. The 
father shall be divided against the son, and the son against the father ; the 
mother against the daughter, and the daughter against the mother ; the 
mother-in-law against her daughter-in-law, and the daughter-in-law against 
her mother-in-law. 

54 And he said also to the people, When ye see a cloud rise out of the west, 

55 straightway ye say, There cometh a show T er; and so it is. And when ye see 

56 the south wind blow, ye say, There will be heat ; and it cometh to pass. Ye 
hypocrites ! ye can discern the face of the sky, and of the earth ; but how is 

57 it that ye do not discern this time ? Yea, and why even of yourselves judge 
68 ye not what is right? When thou goest with thine adversary to the magis- 
trate, as thou art in the way, give diligence d that thou mayest be delivered 
from him ; lest he hale thee to the judge, and the judge deliver thee to the 

59 officer, and the officer cast thee into prison. I tell thee, thou shaltnot e depart 
thence, till thou hast paid the very last mite. 

a 40. Omit therefore. »> 46. Unfaithful. c 49. Cast, 

a 58. To be quit of him. e 59. Come out. 



until Christ's arrival at bethany. 131 

Z 110. Slaughter of Certain Galileans. Parable of the Barren 

Fig Tree. 

Judea. A. D. 29. 

LUKE 13 : 1-9. 

(1) Word brought of certain Galileans slaicghtered by Pilate, 1. (2) Jesus 
warns the people against supposing those Galileans the greatest of sin- 
ners, and of the necessity of personal repentance, 2, 3. (3) So also in 
regard to those slain by the falling of the tower of Siloam, 4, 5. {A) The 
barren fig tree. After the most inexcusable unfruitfulness, a season given 
to repent, 6-9. 

1 There were present at that season some that told him of the Galileans, 

2 whose blood Pilate had mingled with their sacrifices. And Jesus answering, 
said unto them, Suppose ye that these Galileans were sinners above all the 

3 Galileans, because they suffered such things ? I tell you, Nay ; but except ye 

4 repent, ye shall all likewise perish. Or those eighteen, upon whom the tower 
in Siloam fell, and slew them, think ye that they were a sinners above all men 

5 that dwelt in Jerusalem? I tell you, Nay ; but except ye repent, ye shall all 
likewise perish. 

6 lie spake also this parable : A certain man had a fig tree planted in his 

7 vineyard: and he came and sought fruit thereon, and found none. Then said 
he unto the dresser of his vineyard, Behold, these three years I come seeking 
fruit on this fig tree, and find none: cut it down; why b cumberethit the 

8 ground? And he answering, said unto him. Lord, let it alone this year also, 

9 till I shall dig about it, and dung it: and if it bear fruit, well: and if not, 
then after that thou shalt cut it down. 

§ 111. A Man Born Blind Healed on the Sabbath. 

Jerusalem. A. L\ 29. 

JOHN 9 : 1-41. 

(1) A man blind from his birth, 1. (2) 1Jliy blind, 2, 3. (3) The necessity of 
Christ's working, 4, 5. (4) Heals him, 6, 7. (5) The astonishment of his 
neighbors, 8-12. (6) Brought before the Pharisees ; his straightforward testi- 
mony ; confesses Jesus to be a prophet, 13-17. (7) His parents called,; their 
testimony, 18-21. (8) Why his parents are guarded, 22, 23. (9) The man 
again examined ; but will not vary his testimony, 24-27. (10) They revile 
him, 28, 29. Ul) He adduces the miracle as an evidence that Jesus is of God, 
30-33. (12) They excommunicate him, 34. (13) Jesus finds him, reveals him- 
self as the Messiah and receives his homage as such, 35-3S. (14) Jesus speaks 
of the results of his coming into the world : The spiritually enlightened ; the 
self-confident and self-righteous darkened, 39-41. 

1 And as Jesus passed by, he saw a man which was blind from his birth. 

2 And his disciples asked him, saying, c Master, who did sin, this man, or his 

3 parents, that he was born blind ? Jesus answered, Neither hath this man 
sinned, nor his parents : but that the works of God should be made manifest 

* in him. I must work the works of him that sent me, while it is day : the 

5 night cometh, when no man can work. As long as I am in the world, I am 
the light of the world. 

6 When he had thus spoken, he spat on the ground, and made clay of the 

7 spittle, and he anointed d the eyes of the blind man with the clay, and said 

» 4. Offenders (debtors). t 7. Doth it also cumber, 

c 2. Rabbi. a 6. His eyes with the. 



132 FROM THE FEAST OF TABERNACLES 

John 9. 
unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent). 
He went his way, therefore, and washed, and came seeing. 

8 The neighbors therefore, and they which before had seen him that he was 

9 a blind, said, Is not this he that sat and begged? Some said, This is he: 

10 others said, He is like him : but he said, I am he. Therefore said they unto 

11 him, How were thine eyes opened ? He answered and said, b A man that is 
called Jesus, made clay, and anointed mine eyes, and said unto me, Go to the 
pool of Siloam, and wash : and I went and' washed, and I received sight. 

12 Then said they unto him, Where is he ? He said, I know not. 

13 14 They brought to the Pharisees him that aforetime was blind. And it was 

15 the sabbath day when Jesus made the clay, and opened his eyes. Then again 
the Pharisees also asked him how he had received his sight. He said unto 

16 them, He put clay upon mine eyes, and I washed, and do see. Therefore said 
some of the Pharisees, This man is not of God, because he keepeth not the 
sabbath day. Others said, How can a man that is a sinner do such c miracles ? 

17 And there was a division among them. They say unto the blind man again, 
What sayest thou of him, that he hath opened thine eyes ? He said, He is a 
prophet. 

18 But the Jews did not believe concerning him, that he had been blind, and 
received his sight, until they called the parents of him that had received his 

19 sight. And they asked them, saying, Is this your son, who ye say was born 

20 blind? How then doth he now see? His parents answered them and said, 

21 We know that this is our son, and that he was born blind : but by what means 
he now seeth, we know not ; or who hath opened his eyes, we know not : he is 

22 of age ; ask him : he shall speak for himself. These ivords spake his parents, 
because they feared the Jews : for the Jews had agreed already, that if any 
man did confess that he was Christ, he should be put out of the synagogue. 

23 Therefore said his parents, he is of age ; ask him. 

24 Then again called they the man that was blind, and said unto him, Give 

25 d God the praise : we know that this man is a sinner. He answered and said, 
Whether he be a sinner or no, I know not : one thing I know, that whereas I 

26 was blind, now I see. Then said they to him again, What did he to thee ? 

27 how opened he thine eyes? He answered them, I have told you e already, 
and ye did not hear : wherefore would ye hear it again ? will ye also be his 

28 disciples ? Then they reviled him, and said, Thou art his disciple ; but we 

29 are Moses' disciples. We know that God spake unto Moses ; as for f this fel- 

30 loio, we know not from whence he is. The man answered and said unto them, 
Why, herein is a marvelous thing, that ye know not from whence he is, and 

31 yet he hath opened mine eyes. Now we know that God heareth not sinners : 
but if any man be a worshiper of God, and doeth his will, him he heareth. 

32 Since the world began, was it not heard that any man opened the eyes of one 

33 that was born blind. If this man were not of God, he could do nothing. 

34 They answered and said unto him, Thou wast altogether born in sins, and dost 
thou teach us ? And they cast him out. 

35 Jesus heard that they had cast him out : and when he had found him, he 

36 said unto him, Dost thou believe on the Son of God? He answered and said, 

37 Who is he, Lord, that I might believe on him ? And Jesus said unto him, 

38 Thou hast both seen him, and it is he that talketh with thee. And he said, 
Lord, I believe. And he worshiped him. 

39 And Jesus said, For judgment I am come into this world ; that they which 
see not might see, and they which see might be made blind. 

40 And some of the Pharisees which were with him heard these words, and 

41 said unto him, Are we blind also? Jesus said unto them, If ye were blind, 
ye should have no sin : but now ye say, We see ; s therefore your sin remaineth. 

a 8. A beggar. t> 11. The; Omit the pool of. c 16. Signs. d 24. Give glory to God. 
e 27. Even now. f 29 This man. e 41. Omit therefore. 



until Christ's arrival at bethany. 133 



§ 112. The Good Shepheed. 

Jerusalem. A. D. 29. 

JOHN 10 : 1-21. 

(1) False teachers and good shepherds contrasted, 1-6. (2) Jesus the door, 7-9. 
(3) The thief and Saviour contrasted, 10. (4) Jesus the good Shepherd; con- 
trasted with the hireling, 11-15. (5) Other sheep he has, 16. (6) His laying 
down his life for his sheep, 17, IS. {7) Fresh discussion aroused among the 
Jews, 19-21. 

1 Verily, verily, I say unto you, He that entereth not by the door into the 
sheepfold, but climbeth up some other way, the same is a thief and a robher. 

2 3 But he that entereth in by the door, is the shepherd of the sheep. To him 
the porter openeth ; and the sheep hear his voice : and he calleth his own 

4 sheep by name, and leadeth them out. And when he putteth forth a his own 
sheep, he goeth before them and the sheep follow him : for they know his voice. 

5 And a stranger will they not follow, but will flee from him": for they know 

6 not the voice of strangers. This parable spake Jesus unto them : but they 
understood not what things they were which he spake unto them. 

7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the 

8 door of the sheep. All that ever came before me are thieves and robbers : but 

9 the sheep did not hear them. 1 am the door : by me if any man enter in, he 

10 shall be saved, and shall go in and out, and find pasture. The thief cometh 
not, but for to steal, and to kill, and to destroy : I am come that they might 
have life, and that they might have it more abundantly. 

11 I am the good shepherd : the good shepherd b giveth his life for the sheep. 

12 But he that is a hireling, and not the shepherd, whose own the sheep are not, 
seeth the wolf coming, and leaveth the sheep, and fleeth ; and the wolf catch- 

13 eth them, and scattereth the sheep. The hireling fleeth, because he is a hire- 

14 ling, and careth not for the sheep. I am the good shepherd, and know my sheep, 

15 and am known of mine. c As the Father knoweth me, d even so know I the 

16 Father : and I lay down my life for the sheep. And other sheep I have, 
which are not of this fold ; them also I must bring, and they shall hear my 

17 voice ; and there shall be one e fold, and one shepherd. Therefore doth my 
1S Father love me, because I lay down my life, that I might take it again. No 

man taketh it from me, but I lay it down of myself. I have f power to lay it 
down, and I have f power to take it again. This commandment have I re- 
ceived of my Father. 

19 There was a division therefore again among the Jews for these sayings. 

20 And many of them said, He hath a devil, and is mad ; why hear ye him ? 

21 Others said, These are not the words of him that hath a devil. Can a devil 
open the eyes of the blind ? 

§ 113. Jesus at the Festival of the Dedication. 

Jerusalem. About December 20th. A. D. 29. 

JOHN 10 : 22-39. 

(1) The feast of dedication ; winter ; Jesus in the temple, 22, 23. (2) The Jews 
request him to tell them plainly, if he was the Christ, 24. (3) Jesus replies, 
that he had already told them, 25. (4) Their unbelief an evidence that they 
are not his sheep, 26, 27. (5) Gives them eternal life ; their everlasting secur- 
ity, 28, 29. (6) His oneness with the Father, 30. (7) The Jews about to stone 
him, 31. (8) Jesus asks why they stone him, 32. (9) They charge him with 

» 4. All his own, h<*. b 11. Layeth down. c 15. Even as. 

d 15. And I know the. e 16. Flock, one shepherd. f 18. Authority. 

12 



134 FROM THE FEAST OF TABERNACLES 

blasphemy, 33. (10) He shows that his claim is in accordance with Scripture 
{Ps. 82 : 6) ; 34-36. (11) Again appeals to his works, 37, 38. (12) They at- 
tempt to seize him ; Jesus escapes, 39. 

22 And it was at Jerusalem the feast of the dedication, and it was winter. 

23 24 And Jesus walked in the temple in Solomon's porch. Then came the Jews 
round about him, and said unto him, How long dost thou make us to doubt? 
If thou be the Christ, tell us plainly. 

25 Jesus answered them, I told you, and ye believed not : the works that I do 

26 in my Father's name, they bear witness of me. But ye believe not, because 

27 ye are not of my sheep, a as I said unto you. My sheep hear my voice, and I 

28 know them, and they follow me : and I give unto them eternal life ; and they 

29 shall never perish, neither shall any man pluck them out of my hand. My 
Father, which gave them me, is greater than all ; and no man is able to pluck 

30 them out of my Father's hand. I and my Father are one. 

31 32 Then the Jews took up stones again to stone him. Jesus answered them, 
Many good works have I showed you from my Father ; for which of those 

33 works do ye stone me ? The Jews answered him, saying, For a good work we 
stone thee not ; but for blasphemy, and because that thou, being a man, makest 

34 thyself God. Jesus answered them, Is it not written in your law, 

I said, Ye are gods ? 

35 If he called them gods, unto whom the word of God came — and the scripture 

36 can not be broken — say ye of him whom the Father hath sanctified, and sent 

37 into the world, Thou blasphemest ; because I said, I am the Son of God ? If 
38 1 do not the works of my Father, believe me not. But if I do, though ye be- 
lieve not me, believe the works : that ye may know and believe that the 
Father is in me, and I in b him. 

39 Therefore they sought again to take him ; but he escaped out of their hand, 

§ 114. Jesus Betires Beyond Jordan. 

Bethany beyond Jordan. A. D. 30. 

JOHN 10 : 40-42. 

(1) Jesus goes beyond Jordan, 40. (2) Many acknowledge the testimony of John 
concerning Jesus to be true, 41. (3) And they believe, 42. 

40 And went away again beyond Jordan, into the place where John at first 

41 baptized ; and there he abode. And many resorted unto him, and said, John 

42 did no miracle ; but all things that John spake of this man were true. And 
many believed on him there. 

§ 115. Jesus Heals an Infirm Woman on the Sabbath. 

Perea. A. D. 30. 

LUKE 13 : 10-21. 

(1) Teaches in a synagogue, 10. (2) Heals an infirm woman, 11-13. (3) The 
rulers of the synagogue indignant, 14. (4) Jesus vindicates his performing 
the miracle on the Sabbath, 15, 16. (5) His adversaries ashamed; the multi- 
tude rejoices, 17. (6) Repeats the parable of the mustard, 18, 19. (7) Also of 
the leaven, 20, 21. 

10 u And he was teaching in one of the synagogues on the sabbath. And be- 
hold, there was a woman which had a spirit of infirmity eighteen years, and 

12 was bowed together, and could in no wise lift up herself. And when Jesus 
saw her he called her to him, and said unto her, Woman, thou art loosed from 

» 26. Omit as I said unto you. b 38. The Father. 



until Christ's arrival at bethany. 135 

Luke 13. 

13 thine infirmity. And he laid his hands on her : and immediately she was 

14 made straight, and glorified God. And the ruler of the synagogue answered 
with indignation, because that Jesus had healed on the sabbath day, and said 
unto the people, There are six days in the week in which men ought to work : 

15 in them therefore come and be healed, and not on the sabbath day. The Lord 
then answered him, and said, a Thou hypocrite ! doth not each one of you on 
the sabbath loose his ox or his ass from the stall, and lead him away to water- 

16 ing ? And ought not this woman, being a daughter of Abraham, whom 
Satan hath bound, lo, these eighteen years, be loosed from this bond on the 

17 sabbath day ? And when he had said these things, all his adversaries were 
ashamed : and all the people rejoiced for all the glorious things that were done 
by him. 

18 Then said he, Unto what is the kingdom of God like ? and whereunto shall 
19 1 resemble it? It is like a grain of mustard-seed, which a man took, and cast 

into his garden, and it grew, and waxed a great tree ; and the b fowls of the 
air lodged in the branches of it. 
20 21 And again he said, Whereunto shall I liken the kingdom of God ? It is 
like leaven, which a woman took and hid in three measures of meal, till the 
whole was leavened. 

§ 116. Jesus Joukneying and Teaching. Warned against Herod. 

Perea. A. D. 30. 

LUKE 13 : 22-35. 

(1) Journeys toward Jerusalem, teaching, 22. (2) Are there few to be saved? 
23. (3) Earnest and immediate effort for salvation necessary, 24-27. (4) 
Their miserable end, 28. (5) Whence the heirs of the kingdom, 28-30. (6) 
Some Pharisees advise him to depart out of Herod's dominions, 31. (7) 
Jesus intimates that his sufferings are not to be in Herod's dominions, but at 
Jerusalem, 32, 33. (8) The blindness and destruction of Jerusalem lamented. 
34, 35. 

22 And he went through c the cities and villages, teaching, and journeying 
d toward Jerusalem. 

23 Then said one unto him, Lord, are there few that be saved ? And he said 

24 unto them, Strive to enter in at the e strait gate : for many, I say unto you, 

25 will seek to enter in, and shall not be able. When once the master of the 
house is risen up, and hath shut to the door, and ye begin to stand without, 
and to knock at the door, saying, Lord, Lord, open unto us ; and he shall 

26 answer and say unto you, I know you not whence ye are ; then shall ye begin 
to say, We have eaten and drunk in thy presence, and thou hast taught in 

27 our streets. But he shall say, I tell you, I know you not whence ye are ; 

28 depart from me, all ye workers of iniquity. There shall be weeping and 
gnashing of teeth; when ye shall see Abraham, and Isaac, and Jacob, and all 

29 the prophets, in the kingdom of God, and you yourselves thrust out. And 
they shall come from the east, and from the west, and from the north, and 

30 from the south, and shall sit down in the kingdom of God. And behold, there 
are last, which shall be first ; and there are first, which shall be last. 

31 f The same day, there came certain of the Pharisees, saying unto him, 

32 Get thee out, and depart hence ; for Herod swill kill thee. And he said unto 
them, Go ye and tell that fox, Behold, I cast out devils, and I do cures to-day 

33 and to-morrow, and the third day I h shall be perfected. Nevertheless, I must 
walk to-day and to-morrow, and the day following : for it can not be that a 
prophet perish out of Jerusalem. 

» 15. Ye hypocrites. b 19. Birds. ° 22. Omit the. d 22. On unto. 

e 24. Narrow door. 1 31. i n that very hour. e 31. Would fain. >» 32. Am perfected. 



136 FROM THE FEAST OF TABERNACLES 



Luke 13. 

34 O Jerusalem ! Jerusalem ! which killest the prophets, and stonest them 
that are sent unto thee; how often would I have -gathered thy children to- 
gether, as a hen doth gather her brood under her wings, and ye would not! 

35 Behold, your house is left unto you desolate. a And verily, I say unto you, 
Ye shall not see me, until the time come when ye shall say, Blessed is he that 
cometh in the name of the LORD ! 

§ 117. Jesus Receives news of Lazaeus' Sickness. 

Perea. A. D. 30. 

JOHN 11 : 1-6. 

(1) Lazarus is sick, 1. (2) Wlw he was, 2. (3) Word sent to Jesus, 3. (4) The 
sickness for the glory of God, 4. (5) Remains two days, 5, 6. 

1 Now a certain man was sick, named Lazarus, of Bethany, the town of 

2 Mary and her sister Martha. (It was that Mary which anointed the Lord 
with ointment, and wiped his feet with her hair, whose brother Lazarus was 

3 sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom 

4 thou lovest is sick. When Jesus heard that, he said, This sickness is not 
unto death, but for the glory of God, that the Son of God might be glorified 

5 6 thereby. Now Jesus loved Martha, and her sister, and Lazarus. When he 
had heard therefore that he was sick, he abode two days still in the same 
place where he was. 

§ 118. Dines with a Chief Pharisee on the Sabbath. Heals a 
Man with the Dropsy. Parable of Great Supper. 

Perea. A. D. 30. 

LUKE 14 : 1-24. 

(1) Jesus eating in the house of a chief Pharisee, 1. (2) A man with dropsy, 2. 
(3) Lawyers and Pharisees silent when asked whether it was lawful to heal on 
the Sabbath, 3. (4) Heals the man, and vindicates the act, 4-6. (5) Advice to 
the bidden : take the lowest place, 7-11. (6) Advice to him that bade him : in- 
vite the poor a.nd those that cannot recompense thee, 12-14. (7) A pious re- 
flection of one at table, 15. (8) The parable of the Great Supper, 16. | (9) 
Those first invited with one accord excuse themselves, 17-20. (10) Those in the 
streets and lanes invited, 21, 22. (11) Those in the highways and hedges, 23. 
(12) Those first bidden debarred from the supper, 24. 

1 And it came to pass, as he went into the house of one of the b chief Pha- 

2 risees to eat bread on the sabbath day, that they watched him. And behold, 

3 there was a certain man before him which had the dropsy. And Jesus 
answering, spake unto the lawyers and Pharisees, saying, is it lawful to heal 

4 on the sabbath dav ? And they held their peace. And he took him, and 

5 healed him, and let him go : and answered them, saying, Which of you shall 
have c an ass or an ox fallen into a pit, and will not straightway pull him 

6 out on the sabbath day ? And they could not answer him again to these 
things. 

7 And he put forth a parable to those which were bidden, when he marked 

8 how they chose out the chief d rooms ; saying unto them, When thou art 
bidden of any man to a wedding, sit not down in the highest e room, lest a 

9 more honorable man than thou be bidden of him ; and he that bade thee and 



a 35. Omit verily . . . the time come when. h 1. Rulers of the. 

c 5. Or a son. * d 7. Seats. ° 8. Seat. 



UNTIL CHRISTS ARRIVAL AT BETHANY. 137 

Luke 14. 
him come and say to thee, Give this man place ; and thou begin with shame 

10 to take the lowest a room. But when thou art bidden, go and sit doAvn in the 
lowest a room ; that when he that bade thee cometh, he may say unto thee, 
Friend, go up higher : then shalt thou have b worship in the presence of them 

11 that sit at meat with thee. For whosoever exalteth himself shall be abased, 
and he that humbleth himself shall be exalted. 

12 Then said he also to him that bade him, AVhen thou makest a dinner or a 
supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy 
rich neighbors ; lest they also bid thee again, and a recompense be made thee. 

13 But when thou makest a feast, call the poor, the maimed, the lame, the blind : 
u and thou shalt be blessed ; for they can not recompense thee ; for thou shalt 

be recompensed at the resurrection of the just. 
13 And when one of them that sat at meat with him heard these things, he 
said unto him, Blessed is he that shall eat bread in the kingdom of God. 

16 Then said he unto him, A certain man made a great supper, and bade many : 

17 and sent his servant at supper-time, to say to them that were bidden, Come, 

18 for ail things are now ready. And they all with one consent began to make 
excuse. The first said unto him, I have bought a piece of ground, and I must 

19 needs go and see it : I pray thee have me excused. And another said, I have 
bought five yoke of oxen, and I go to prove them : I pray thee have me 

20 excused. And another said, I have married a wife : and therefore I can not 

21 come. So that servant came, and showed his lord these things. 

Then the master of the house being angry, said to his servant, Go out 
quickly into the streets and lanes of the city, and bring in hither the poor, 

22 and the maimed, and the halt, and the blind. And the servant said, Lord, it 

23 is done as thou hast commanded, and yet there is room. And the lord said 
unto the servant, Go out into the highways and hedges, and compel them to 

24 come in, that my house may be filled. For I say unto you, That none of those 
men which were bidden shall taste of my supper. 

§ 119. Teaches the Multitude what is Required of a True 
Disciple. 

Perea. A. D. 30. 

LUKE 14 : 25-35. 

(1) Multitudes folloiv Jesus, 25. (2) He declares that no man can be his disciple 
without self-denial, 26, 27. (3) Hence the necessity of counting the cost. 
The man building a tower. A king going to war, 28-32. (4) Must forsake 
all, 33. (5) Disciples who apostatize worthless, and fit only to be cast away, 
34, 35. 

25 And there went great multitudes with him : and he turned and said unto 

26 them, If any man come tome, and hate not his father, and mother, and wife, 
and children, and brethren, and sisters, yea, and his own life also, he can not 

27 be my disciple. And whosoever doth not bear his cross, and come after me, 

28 can not be my disciple. For which of you c intending to build a tower, sitteth 
not down first, and counteth the cost, whether he have sufficient to finish it f 

29 Lest haply after he hath laid the foundation, and is not able to finish it, all 

30 that behold it begin to mock him, saying, ' This man began to build, and was 

31 not able to finish.' Or what king going to make war against another king,, 
sitteth not down first, and consulteth whether he be able with ten thousand 

32 to meet him that cometh against him with twenty thousand? Or else, while 
the other is yet a great way off, he sendeth an embassage, and d desireth con- 
ditions of peace. 

» 9. 10. Place. b 10. Glory. c 28. Desiring. <* 32. Asketh. 



138 FROM THE FEAST OF TABERNACLES 

Luke 14. 

33 So likewise, whosoever he be of you that forsaketh not all that he hath, 

34 he can not be my disciple. Salt is good ; but if the salt have lost his savor, 

35 wherewith shall it be seasoned ? It is neither fit for the land, nor yet for the 
dunghill ; but men cast it out. He that hath ears to hear, let him hear. 

§ 120. Parables of the Lost Sheep; Lost Piece of Silver; and 
Prodigal Son. 

Perea. A. D. 30. 

LUKE 15 : 1-32. 

(1) Pharisees murmur at his reception of publicans and sinners, 1, 2. (2) Vin- 
dicates himself by three parables, showing God's love for the greatest sin- 
ners. The wandering sheep sought, brought tenderly back, and rejoiced over, 
3-7. (3) A piece of silver sought diligently after, and rejoiced over 
when found, 8-10. (4) The prodigal son receiving his portion, wasting it, 
and living on husks, 11-16. (5) Comes to himself, and resolves to return to 
his father, 17-19. (6) His return; confession; reception by his father, and 
his joy over him, 20-24. (7) The displeasure and murmuring of the elder 
son, 25-30. (8) The father shows the reasonableness of his conduct and joy, 
31, 32. 

1 Then drew near unto him all the publicans and sinners, for to hear him, 

2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, 
and eateth with them. 

3 4 And he spake this parable unto them, saying, What man of you, having 
a hundred sheep, if he lose one of them, doth not leave the ninety and 
nine in the wilderness, and go after that which is lost, until he find it '? 

5 6 And when he hath found it, he layeth it on his shoulders, rejoicing. And 
when he cometh home, he calleth together his friends and neighbors, saying 

7 unto them, Rejoice with me ; for I have found my sheep which was lost. I 
say unto you, That likewise joy shall be in heaven over one sinner that 
repenteth, more than over ninety and nine a just persons which need no re- 
pentance. 

8 Either what woman having ten pieces of silver, if she lose one piece, doth 
not light a b candle, and sweep the house, and seek diligently till she find it f 

9 And when she hath found it, she calleth her friends and her neighbors to- 
gether, saying, Rejoice with me ; for I have found the piece which I had lost. 

10 Likewise, I say unto you, There is joy in the presence of the angels of God 

over one sinner that repenteth. 
11 12 And he said, A certain man had two sons : and the younger of them said 

to his father, Father, give me the portion of c goods that falleth to me. And 

13 he divided unto them his living. And not many days after, the younger son 
gathered all together, and took his journey into a far country, and there 

14 wasted his substance with riotous living. And when he had spent all, there 

15 arose a mighty famine in that land ; and he began to be in want. And he 
went and joined himself to a citizen of that country ; and he sent him into 

16 his fields to feed swine. And he d would fain have filled his belly with the 

17 husks that the swine did eat; and no man gave unto him. And when he 
came to himself, he said, How many hired servants of my father's have bread 

18 enough and to spare, and I perish with hunger ! I will arise and go to my 
father, and will say unto him, Father, I have sinned against heaven, and be- 

10 fore thee, and am no more worthy to be called thy son : make me as one of 
thy hired servants. 

a 7 Righteous. b 8. Lamp. « 12. The substance. 

d 16. Or would have been filled with. 



until Christ's arrival at bethany. 139 

Luke 15. 

20 And he arose, and came to his father. But when he was yet a great way 
off, his father saw him, and had compassion, and ran, and fell on his neck, 

21 and kissed him. And the son said unto him, Father, I have sinned against 

22 heaven, and in thy sight, and am no more worthy to be called thy son. But 
the father said to his servants, Bring a forth the best robe, and put it on him ; 

23 and put a ring on his hand, and shoes on his feet: and bring hither the 

24 fatted calf, and kill it ; and let us eat, and be merry : for this my son was 
dead, and is alive again : he was lost, and is found. And they began to be 
merry. 

25 Now his elder son Mas in the field : and as he came and drew nigh to the 

26 house, he heard music and dancing. And he called one of the servants, and 

27 asked what these things b meant. And he said unto him, Thy brother is come ; 
and thy father hath killed the fatted calf, because he hath received him safe 

28 and sound. And he was angry and would not go in ; therefore came his 
2y father out, and entreated him. And he answering, said to his father, Lo, 

these many years do I serve thee, neither transgressed I at any time thy com- 
mandment ; and yet thou never gavest me a kid, that I might make merry 

30 with my friends : but as soon as this thy son was come, which hath devoured 

31 thy living with harlots, thou hast killed for him the fatted calf. And he said 
3 * unto him, Son, thou art ever with me ; and all that I have is thine. It was 

meet that we should make merry and be glad : for this thy brother was dead, 
and is alive again ; and was lost, and is found. 

§ 121. Parable of the Unjust Steward. 

Perea. A. D. 30. 

LUKE 16 : 1-13. 

(1) Addresses his disciples, 1. (2) The unjust and prodigal steward called 
to an account, 1, 2. (3) His method of providing friends when put out of 
his stewardship, 3-7. (4) Calls forth the commendation of his lord, as 
showing a wise foresight, 8. (5) Make a wise and faithful use of earthly 
things in order to enjoy the true riches, 9-12. (6) Cannot serve God and 
mammon, 13. 

1 And he said also unto his disciples, There was a certain rich man which had 
a steward ; and the same was accused unto him that he had wasted his goods. 

2 And he called him, and said unto him, How is it that I hear this of thee ? 
give an account of thy stewardship : for thou mayest be no longer steward. 

3 Then the steward said within himself, What shall I do ? for my lord taketh 

4 away from me the stewardship : I c cannot dig ; to beg I am ashamed. I am 
resolved what to do, that, when I am put out of the stewardship, they may 

5 receive me into their houses. So he called every one of his lord's debtors 
unto him, and said unto the first, How much owest thou unto my lord ? And 

6 he said, A hundred measures of oil. And he said unto him, Take thy d bill, 

7 and sit down quickly, and write fifty. Then said he to another, And how 
much owest thou ? And he said, A hundred measures of wheat. And he said 

8 unto him, Take thy d bill, and write four score. And the lord commended 
the e unjust steward, because he had done wisely : for the children of this 
world are in their generation wiser than the children of light. 

9 And I say unto you, Make to yourselves friends f of the mammon of un- 
righteousness ; that when &ye fail, they may receive you into everlasting 

10 h habitations. He that is faithful in that which is least, is faithful also in 

• 22. Forth quickly. b 26. Might be. « 3. Have not strength to. 

a 6,7. Bond (Writing). e 8. Unrighteous. ' 9. By means of. 

g 9. It shall fail. h 9. Tabernacles. 



140 FROM THE FEAST OF TABERNACLES 

Luke 16. 

11 much ; and he that is unjust in the least, is unjust also in much. If therefore 
ye have not been faithful in the unrighteous mammon, who will commit to 

12 your trust the true riches f And if ye have not been faithful in that which 

13 is another man's, who shall give you that which is your own ? No servant 
can serve two masters : for either he will hate the one, and love the other ; or 
else he will hold to the one, and despise the other. Ye can not serve God and 
mammon. 



§ 122. Reproves the Pharisees. The Rich Man and Lazarus. 

Perea. A. D. 30. 

LUKE 16 : 14-31. 

(1) Covetous Pharisees deride him, 14. (2) Rebukes their hollow righteous- 
ness, 15. (3) Not one tittle of the law shall fail, 16, 17. (4) Reaffirms 
the law of adultery, 18. (5) The rich man and Lazarus contrasted, 19- 
21. (6) Their condition after death, 22, 23. (7) The rich man prays to 
Abraham in vain for himself and brethren, 24-30. (8) Scripture suffi- 
cient, and tnore efficient than a messenger from the dead, 31. 

14 And the Pharisees also, who were a covetous, heard all these things, and 

15 they b derided him. And he said unto them, Ye are they which justify your- 
selves before men ; but God knoweth your hearts ; for that which is highly 
esteemed among men, is abomination in the sight of God. 

16 The law and the prophets were until John : since that time the kingdom of 

17 God is preached, and every man presseth into it. And it is easier for heaven 

18 and earth to pass, than one tittle of the law to fail. Whosoever putteth away 
his wife, and marrieth another, committeth adultery ; and whosoever marrieth 
her that is put away from her husband, committeth adultery. 

19 There was a certain rich man, which was clothed in purple and fine linen, and 

20 fared sumptuously every day : and there was a certain beggar named Lazarus, 

21 which was laid at his gate, full of sores, and desiring to be fed with the 
crumbs which fell from the rich man's table : moreover, the dogs came and 

22 licked his sores. And it came to pass, that the beggar died and was carried 
by the angels into Abraham's bosom. The rich man also died and was buried. 

23 And in c hell he lifted up his eyes, being in d torments, and seeth Abraham afar 

24 off, and Lazarus in his bosom. And he cried, and said, Father Abraham ! 
have mercy on me ! and send Lazarus, that he may dip the tip of his finger 

25 in water, and cool my tongue : for I am d tormented in this flame. But Abra- 
ham said, Son, remember that thou in thy lifetime receivedst thy good things, 
and likewise Lazarus evil things : but now he is comforted, and thou art 

26 d tormented. And besides all this, between us and you there is a great gulf 
fixed : so that they which would pass from hence to you, can not ; neither can 

27 they pass to us, that would come from thence. Then he said, I pray thee, 

28 therefore, father, that thou wouldest send him to my father's house : for I 
have five brethren ; that he may testify unto them, lest they also come into 

29 this place of torment. Abraham saith unto him, They have Moses and the 

30 prophets; let them hear them. And he said, Nay, father Abraham : but if 

31 one went unto them from the dead, they will repent. And he said unto him, 
If they hear not Moses and the prophets, neither will they be persuaded, 
though one rose from the dead. 

» 14. Lovers of money. *> 14. Scoffed at. « 23. Hades. a 23, 24, 25 In anguish. 



until Christ's arrival at bethany. 141 

§ 123. Jesus Inculcates Forbearance, Faith, and Humility. 

LUKE 17 : 1-10. 

(1) On offenses, 1, 2. (2) On forgiveness of injuries, 3, 4. (3) On faith, 5, 6. 
(4) Teaches to say, We are unprofitable servants, 7-10. 

1 Then said he unto the disciples, It is impossible but that offences will come : 

2 but woe unto him through whom they come ! It were better for him that a 
millstone were hanged about his neck, and he cast into the sea, than that he 

3 should offend one of these little ones. Take heed to yourselves ! 

If thy brother a trespass against thee, rebuke him ; and if he repent, forgive 

4 him. And if he a trespass against thee seven times a day, and seven times in 
a day turn again to thee, saying, I repent; thou shalt forgive him. 

s 6 And the apostles said unto the Lord, Increase our faith. And the Lord said, 
If ye had faith as a grain of mustard-seed, ye might say unto this sycamine 
tree, Be thou plucked up by the root, and be" thou planted in the sea ; and it 
should obey you. 

7 But whichof you having a servant plowing, or feeding cattle, will say unto 
him b by and by, when he is come from the held, Go and sit down to meat? 

8 and will not rather say unto him, Make ready wherewith I may sup, and gird 
thyself, and serve me, till I have eaten and drunken ; and afterward thou 

9 shalt eat and drink ? Doth he thank that servant because he did the things 
10 that were commanded him ? c I trow not. So likewise ye, when ye shall 

have done all those things which are commanded you, say, We are unprofita- 
ble servants : we have done that which was our duty to do. 

§ 124. Jesus goes into Judea and Raises Lazarus from the Dead. 

Bethany. A. D. 30. 

JOHN 1 1 : 7-46. 

(1) Jesus proposes to go into Judea, 7. (2) The disciples object, 8. (3) His 
reply, 9, 10. (4) Makes known the death of Lazarus to his disciples, 11- 
15. (5) Thomas' proposal, 16. (6) Having come, they find Lazarus had 
been dead foxir days, 17. (7) Bethany, near Jerusalem, 18. (8) Many 
had come to comfort the sisters, 19. (9) Jesus checks Martha' s complaint, 
20-23. (10) Encourages her faith, 24-26. (11) She confesses him to be 
the Christ, 27. (12) Martha goes and tells Mary secretly of the coming 
of Jesus, 28, 29. (13) Mary goes to Jesus, followed by her sympathizing 
friends, 30, 31. (14) Mary' s sorrowful exclamation, 32. (15) The sym- 
pathy of Jesus, 33-35. (16) Inferences of the Jews, 36, 37. (17) Jesus 
comes to the tomb, 38. (18) Commands the stone to be rolled away, and 
reproves the unbelief of Martha, 39, 40. (19) His prayer, 41, 42. (20) 
Lazarus called forth, 43, 44. (21) Many believe ; but some go and tell the 
Pharisees, 45, 46. 

7 8 Then after that saith he to his disciples, Let us go into Judea again. His 
disciples say unto him, d Master, the Jews of late sought to stone thee ; and 

9 goest thou thither again ? Jesus answered, Are there not twelve hours in the 
day ? if any man walk in the day, he stumbleth not, because he seeth the 

10 light of this world : but if a man walk in the night, he stumbleth, because 
there is no light in him. 

11 These things said he : and after that he saith unto them, Our friend Lazarus 

12 sleepeth ; but I go that I may awake him out of sleep. Then said his disci- 

13 pies, Lord, if he sleep, he e shall do well. Howbeit Jesus spake of his death : 

» 3, 4 Sin. b 7. Omit by and by. o 9, Omit I trow not. 

a 7. Rabbi. e 12. Will recover. 



142 FROM THE FEAST OF TABERNACLES 

John 11. 

14 but they thought that he had spoken of taking of rest in sleep. Then said 

15 Jesus unto them plainly, Lazarus is dead ; and I am glad for your sakes that 
I was not there, to the intent ye may believe ; nevertheless, let us go unto him. 

16 Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us 
also go, that we may die with him. 

17 Then when Jesus came, he found that he had lain in the a grave four days 

18 already. (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.) 

19 And many of the Jews came to Martha and Mary, to comfort them concern- 
ing their brother. 

20 Then Martha, as soon as she heard that Jesus was coming, went and met 

21 him : but Mary sat still in the house. Then said Martha unto Jesus, Lord, 

22 if thou hadst been here, my brother had not died. But I know that, even 

23 now, whatsoever thou wilt ask of God, God will give it thee. Jesus 

24 saith unto her, Thy brother shall rise again. Martha saith unto him, I know 

25 that he shall rise again in the resurrection at the last day. Jesus said unto 
her, I am the resurrection, and the life : he that believeth in me, though he 

26 were dead, yet shall he live : and whosoever liveth and believeth in me, 
21 shall never die. Believest thou this ? She saith unto him, Yea, Lord : I 

believe that thou art the Christ, the Son of God, which should come into the 
world. 

28 And when she had so said, she went her way, and called Mary her sister 

29 secretly, saying, The Master is come, and calleth for thee. As soon as she 

30 heard that, she arose quickly, and came unto him. Now Jesus was not yet 

31 come into the b town, but was in that place where Martha met him. The 
Jews then which were with her in the house, and comforted her, when they 
saw Mary that she rose up hastily and went out, followed her, c saying, She 
goeth unto the grave to weep there. 

32 Then when Mary was come where Jesus was, and saw him, she fell down at 
his feet, saying unto him, Lord, if thou hadst been here, my brother had not 

33 died. When Jesus therefore saw her weeping, and the Jews also weeping 

34 which came with her, he groaned in the spirit, and was troubled, and said, 

35 Where have ye laid him ? They say unto him, Lord, come and see. Jesus 

36 37 wept. Then said the Jews, Behold how he loved him ! And some of them 
said, Could not this man, which opened the eyes of the blind, have caused 

38 that even this man should not have died ? Jesus therefore again groaning in 
himself, cometh to the grave. It was a cave, and a stone lay upon it. 

39 Jesus said, Take ye away the stone. Martha, the sister of him that was 
dead, saith unto him, Lord, by this time he stinketh : for he hath been dead 

40 four days. Jesus saith unto her, Said I not unto thee, that if thou wouldest 
believe, thou shouldest see the glory of God ? 

41 Then they took away the stone d from the place where the dead was laid. 
And Jesus lifted up his eyes, and said, " Father, I thank thee that thou hast 

42 heard me : and I knew that thou hearest me always : but because of the 
people which stand by, I said it, that they may believe that thou hast sent 

43 me." And when he thus had spoken, he cried with a loud voice, Lazarus, 

44 come forth ! And he that was dead came forth, bound hand and foot with 
grave-clothes : and his face was bound about with a napkin. Jesus saith unto 
them, Loose him, and let him go. 

45 Then many of the Jews which came to Mary, and had seen the things 

46 which Jesus did, believed on him. But some of them went their ways to the 
Pharisees, and told them what things Jesus had done. 

a 17. Tomb. t> 30. Village. c 31. Supposing that she was going. 

<* 41. Omit from, etc., to end of sentence. 



UNTIL CHRIST'S ARRIVAL AT BETHANY. 143 



§ 125. A Council to put Jesus to Death. He Ketires to Ephraim. 
Jerusalem. Ephrairn. A. D. 30. 
JOHN 11 : 47-54. 
(1) The chief priests and the Pharisees hold a council, 47. (2) They fear 
the Romans, 48. (3) The prophecy of Caiaphas, 49-52. (4) From that 
time they resolve on his death, 53. (5) Jesus departs to the city of Eph- 
raim, 54. 

47 Then gathered the chief priests and the Pharisees a council, and said, 

48 What do we ? for this man doeth many a miracles. If we let him thus alone, 
all men will believe on him : and the Romans shall come, and take away both 

49 our place and nation. And one of them named Caiaphas, being the high- 

50 priest that same year, said unto them, Ye know nothing at all, nor consider 
that it is expedient for b us, that one man should die for the people, and that 

51 the whole nation perish not. (And this spake he not of himself: but being 
high-priest that year, he prophesied that Jesus should die for that nation : 

52 and not for that nation only, but that also he should gather together in one 

53 the children of God that were scattered abroad.) Then from that day forth 
they took counsel together for to put him to death. 

54 Jesus therefore walked no more openly among the Jews ; but went thence 
unto c a country near to the wilderness, into a city called Ephraim, and there 
continued with his disciples. 

§ 126. Jesus Passes Through the Midst of Samaria and Galilee 
en His Last Journey to Jerusalem. Ten Lepers Cleansed. 

Probably Samaria. A. D. 30. 
LUKE 17 : 11-19. 
(1) Jesus passes through Samaria and Galilee, 11. (2) Ten lepers meet 
him, as he was entering a certain village, 12. (3) Their request, 13. 

(4) Commands them to show themselves to the priest ; are cleansed, 14. 

(5) Only one, a Samaritan, returns to give thanks, 15-18. (6) Christ's 
approval, 19. 

11 And it came to pass, as d he went to Jerusalem, that he e passed through the 
midst of Samaria and Galilee. 

12 And as he entered into a certain village, there met him ten men that were 

13 lepers, which stood afar off: and they lifted up their voices, and said, Jesus, 

14 Master, have mercy on us ! And when he saw them, he said unto them, Go 
show yourselves unto the priests. And it came to pass, that, as they went, 

15 they were cleansed. And one of them, when he saw that he was healed, 

16 turned back, and with a loud voice glorified God, and fell down on his face 

17 at his feet, giving him thanks : and he was a Samaritan. And Jesus answer- 

18 ing, said, Were there not ten cleansed ? but where are the nine ? f There are 

19 not found that returned to give glory to God, save this stranger. And he 
said unto him, Arise, go thy way : thy faith hath made thee whole. 

§ 127. How the Kingdom of God Would Come. The Coming of 

Christ. 

Probably Galilee. A. D. 30. 
LUKE 17 : 20-37. 
(1) A question of a Pharisee, 20. (2) How the kingdom of God would come, 
21. (3) How the Son of man would come, 22-24. (4) But his disciples 

» 47. Signs. b 50. You. <= 54. The. d 11. They were on the way to. 

« 11. Was passing. f 18. Were there none found, etc.? 



144 FROM THE FEAST OF TABERNACLES 

must first expect suffering, 25. (5) As in the days of Noah, and of Lot, 
so of the coming of the Son of man, 26-30. (6) Then no time to delay or 
turn back, 31-33. (7) The separations that will then take place, 34-36. 
(8) Similar sins will bring like judgments, 37. 

20 And when he was demanded of the Pharisees, when the kingdom of God 
should come, he answered them, and said, The kingdom of God cometh not 

21 with observation. Neither shall they say, ' Lo here ! ' or a ' Lo there ! ' for, 
behold, the kingdom of God is b within you. 

22 And he said unto the disciples, The days will come, when ye shall desire to 

23 see one of the days of the Son of man, and ye shall not see it. And they 
shall say to you, ' See here ! ' or ' See there ! ' go not after them, nor follow 

24 them. For as the lightning, that lighteneth out of the one part under heaven, 
shineth unto the other part undo heaven ; so shall also the Son of man be in 

25 his day. But first must he suffer many things, and be rejected of this gener- 
ation. 

26 And as it was in the days of Noe, so shall it be also in the days of the Son 

27 of man. They did eat, they drank, they married wives, they were given in 
marriage, until the day that Noe entered into the ark, and the flood came, and 

28 destroyed them all. Likewise also as it was in the days of Lot ; they did eat, 

29 they drank, they bought, they sold, they planted, they builded : but the same 
day that Lot went out of Sodom, it rained fire and brimstone from heaven, 

30 and destroyed them all : even thus shall it be in the day when the Son of man 
is revealed. 

31 In that day, he which shall be upon the house-top, and his stuff in the 
house, let him not come down to take it away ; and he that is in the field, let 

32 33 hj m likewise not return back. Remember Lot's wife. Whosoever shall 
seek to save his life, shall lose it ; and whosoever shall lose his life, shall pre- 

34 serve it. I tell you, In that night there shall be two men in one bed ; the one 

35 shall be taken, and the other shall be left. Two women shall be grinding 

36 together ; the one shall be taken, and the other left. c Two men shall be in 

37 the field ; the one shall be taken, and the other left. And they answered and 
said unto him, Where, Lord ? And he said unto them, Wheresoever the body 
is, thither will the eagles be gathered together. 

§ 128. Parables of the Importunate Widow, and of the Pharisee 
and Publican. The Nature of Successful Prayer. 

Galilee. A. D. 30. 

LUKE 18 : 1-14. 

(1) Always pray, and not faint, 1. (2) The power of earnest entreaty on a 
hard-hearted man, 2-5. (3) How mucli more will God hear the urgent 
cries of his people, 6-8. (4) Speaks to the self-righteous, 9. (5) Two 
men at prayer, 10. (6) The self-complacent thanksgiving of the Pharisee, 
11, 12. (7) The self-renouncing prayer of a penitent publican, 13. (8) 
How they were answered, 14. 

1 And he spake a parable unto them to this end, that men ought always to 

2 pray, and not to faint, saying, There was in a city a judge, which feared not 

3 God, neither regarded man. And there was a widow in that city ; and she 
i came unto him, saying, Avenge me of mine adversary. And he would not 

for a while : but afterward he said within himself, Though I fear not God, 
6 nor regard man ; yet because this widow troubleth me, I will avenge her, lest 
by her continual coming d she weary me. 

a 21. Omit Lo. b 21. In the midst of you, or text, 

c 36. Omit ver. 36 (Matt. 24 : 40). d 5. She wear me out. 



until Christ's arrival at bethany. 145 

Luke 18. 
6 7 And the Lord said, Hear what the unjust judge saith. And shall not God 
avenge his own elect, which cry day and night unto him, a though he bear 

8 long with them ? I tell you that he will avenge them speedily. Neverthe- 
less, when the Son of man conieth, shall he find faith on the earth? 

9 And he spake this parable unto certain which trusted in themselves that 

10 they were righteous, and despised b others : Two men went up into the temple 

11 to pray ; the one a Pharisee, and the other a publican. The Pharisee stood 
and prayed thus with himself: God, I thank thee, that lam not as c other 

12 men are, extortioners, unjust, adulterers, or even as this publican. I fast 

13 twice in the week, I give tithes of all that I d possess. And the publican, 
standing afar off, would not lift up so much as his eyes unto heaven, but smote 

14 upon his breast, saying, God be merciful to me e a sinner! I tell you, This 
man went down to "his house, justified rather than the other : for every one 
that exalteth himself shall be abased ; and he that humbleth himself shall 
be exalted. 

§ 129. Final Departure from Galilee. Goes Beyond Jordan. 
Precepts Concerning Divorce. 

Perea. A. D. 30. 
MATT. 19 : 1-12. MAEK 10 : 1-12. 

(1) Leaves Galilee and goes beyond Jordan, Matt. 1 ; Mark 1. (2) Followed 
by great multitudes ; taught, and healed, Matt. 2; Mark 1. (3) The 
Pharisees pro]iound a difficult question respecting divorce. Matt. 3 ; Mark 
2. (-1) Jesus refers them to the law of Moses, Matt. 4-6; Mark 3, 6-9. 
(5) The bill of divorcement permitted for the hardness of their hearts, 
Matt. 7, 8; Mark 4, 5. (6) Divorce lawful but for one cause, Matt. 9; 
Mark 10-12. (7) The misgivings of his discip>les, Matt. 10. (8) Teaches 
that no rule is applicable to all cases, Matt. 11. (9) Mentions several 
instances of lawful celibacy, Matt. 12. 

MATTHEW. MARK. 

1 And it came to pass, that when x And he arose from thence, and 
Jesus had finished these sayings, he cometh into the f coasts of Judea, s by 
departed from Galilee, and came the farther side of Jordan : and the 
into the f coasts of Judea, beyond people resort unto him again; and, 

2 Jordan. And great multitudes fol- as he was wont, he taught them 
lowed him, and he healed them again. 

there. 

3 The Pharisees also came unto him, 2 And the Pharisees came to him, 
tempting him, and saying unto him, and asked him, Is it lawful for a 
Is it lawful for a man to put away man to put away his wife ? tempt- 
his wife for every cause? 3 ing him. And he answered and said 

unto them, What did Moses com- 

4 mand you ? And they said, Moses 
suffered to write a bill of divorce- 

5 ment and to put her away. And 
Jesus answered and said unto them, 

4 And he answered and said unto For the hardness of your heart, he 
them, Have ye not read, that he 6 wrote you this precept, but from 
which made them at the beginning, the beginning of the creation, h God 

5 made them male and female, and 7 made them male and female. " For 

a 7. And lie is long suffering over them. b 9. Or the rest. "11. The rest of. 

d 12. Get. * 13. The. « 1. Borders. e 1. And beyond the Jordan. * 6. He. 

13 



146 



FROM THE FEAST OF TABERNACLES 



Make. 10. 
this cause shall a man leave his fa- 
ther and mother, and cleave to his 
wife, and a they twain shall be one 
flesh : " so then they are no more 
twain, but one flesh. What, there- 
fore, God hath joined together, let 
not man put asunder. 



Matthew 19. 
said, "For this cause shall a man 
leave father and mother, and shall 
cleave to his wife : and a they twain 

6 shall be one flesh ? " Wherefore 
they are no more twain, but one 
flesh. What therefore God hath 
joined together, let not man put 

7 asunder. They say unto him, Why 
did Moses then command to give a 
writing of divorcement, and to put 

8 her away ? He saith unto them, 
Moses, because of the hardness of 
your hearts, suffered you to put 
away your wives: but from the be- 

9 ginning it was not so. And I say 
unto you, Whosoever shall put away 
his wife, except it be for fornication, 
and shall marry another,' commit- 
teth adultery: and whoso marrieth 
her which is put away, doth com- 

10 mit adultery. His disciples say 
unto him, If the case of the man be 
so with his wife, it is not c good to 

11 marry. But he said unto them, 

12 All men can not receive this saying, save they to whom it is given. For there 
are some eunuchs, which were so born from their mother's womb : and there 
are some eunuchs, which were made eunuchs of men : and there be eunuchs, 
which have made themselves eunuchs for the kingdom of heaven's sake. He 
that is able to receive it. let him receive it. 



10 And in the house his disciples 
asked him again of the same matter. 

11 And he saith unto them, Whosoever 
shall put away his wife, and mar- 
ry another, committeth adultery 

12 against her. And if b a woman shall 
put away her husband, and be mar- 
ried to another, she committeth 
adultery. 



130. Jesus Eeceives and Blesses the Little' Childken. 
Perea. A. D. 30. 



MATT. 19 : 13-15. 



MAEK 10 : 13-16. 



LUKE 18 : 15-17. 



(1) The disciples rebuke those bringing yoiing children to Jesus, Matt. 13; 
Mark 13; Luke 15. (2) Jesus permits them, Matt. 14; Mark 14; Luke 
16. (3) The kingdom of God to be received as a little child, Mark 15: 
Luke 17. (4) Took them in his arms and blessed them, Matt. 16 ; Mark 16. 

MAEK. LUKE. 



MATTHEW. 

13 Then were there 
brought unto him little 
children, that he should 
put his hands on them, 
and pray : and the dis- 
ciples rebuked them. 

14 But Jesus said, Suffer 
s little children, and for- 
bid them not, to come 
unto me : for of such 
is the kingdom of hea- 
ven. 



13 And they brought 
d young children to him, 
that he should touch 
them ; and his disciples 
rebuked f those that 

14 brought them. But 
when Jesus saw it, he 
was much displeased, 
and said unto them, 
Suffer the little chil- 
dren to come unto me, 
and forbid them not: 



15 And they brought 
unto him also e infants, 
that he would touch 
them : but when his 
disciples saw it, they 

16 rebuked them. But 
Jesus called them unto 
him, and said, Suffer 
s little children to come 
unto me ; and forbid 
them not: for of such 
is the kingdom of God. 



» 5, 8. The. 
15. Their babes. 



b 12. She herself. 



c 10. Expedient. 
i 13. Them. 



a 13. Little. 

8 14, 16. The little 



UNTIL CHRIST S ARRIVAL AT BETHANY. 



147 



Matthew 19. 



15 And he laid his hands 
on them, and departed 
thence. 



Mark 10. 
for of such is the king- 

15 dom of God. Verily I 
say unto you, Whoso- 
ever shall not receive 
the kingdom of God 
as a little child, he 
shall not enter therein. 

16 And he took them up 
in his arms, a put his 
hands upon them, and 
blessed them. 



Luke 18. 
17 Verily, I say unto you, 
Whosoever shall not 
receive the kingdom of 
God as a little child, 
shall in no wise enter 
therein. 



§ 131. The Rich Young Ruler. Discourse on Riches and Forsaking 
All for his Sake. 



MATT. 19 : 16-30. 



Perea. A. D. 30. 
MARK 10 : 17-31. 



LUKE 18 : 18-30. 



(1) A certain ruler asks, Good Master, etc., Matt. 16; Mar k 17 ; Luke 18. 

(2) Jesus asks, Why callest thou me good ? Matt. 17 ; Mark 18; Luke 19. 

(3) Tells him to keep the commandments, Matt. 17-19 ; Mark 19 ; Luke 20. 

(4) These he professes to have kept, Matt. 20; Mark 20; Luke 21. (5) 
What lack I yet? Matt. 20. (6) Jesus loved him, Mark 21. (7) Com- 
mands him to sell all and follow him. Matt. 21 ; Mark 21 ; Luke 22. (8) 
The young man goes away sorrowful, Matt. 22 ; Mark 22 ; Luke 23. 
(9) How difficult for a rich man to enter into the kingdom, Matt. 23 ; 
Mark 23 ; Luke 24. (10) The dtsciples astonished, Mark 24. (11) Jesus 
explains it of those who trust in riches, Mark 24. (12) Jesus farther de- 
clares the difficulty, Matt. 24; Mark 25; Luke 25. (13) The disciples 
exceedingly amazed, Matt. 25; Mark 26; /juke 26. (14) All things possi- 
ble with God, Matt. 26 ; Mark 27 ; Luke 27. (15) Peter affirms that they 
had forsaken all, Matt. 11 ; Mark 28; Luke 28. (16) Utters a promise to 
the twelve, Matt. 28. (17) A general pro?nise to all believers, Matt. 29; 
Mark 29, 30 ; Luke 29, 30. (18) But the first will be last, and the last 

first, Malt. 30 ; Mark 31. 



MATTHEW. 

16 And behold, one came 
and said unto him, 
b Good Master, what 
good thing shall I do, 
tli at I may have eternal 

17 life ? And he said unto 
him, c Why callest thou 
me good ? there is none 
good but one, that is, 
God : but if thou wilt 
enter into life, keep the 

18 commandments. H e 
saith unto him, Which ? 
Jesus said, " Thou shalt 
d do no murder;" 



MARK. 

17 And when he was 
gone forth into the 
way, there came one 
running, and kneeled 
to him, and asked him, 
Good Master, what 
shall I do that I may 
inherit eternal life? 

18 And Jesus said unto 
him, Why callest thou 
me good ? there is none 
good but one, that is, 

19 God. Thou knowest 
the commandments, 
" Do not commit adult- 



LUKE. 

18 And a certain ruler 
asked him, saying, 
Good Master, what shall 
I do to inherit eternal 

19 life ? And Jesus said 
unto him, Why callest 
thou me good ? none is 
good, save one, that is. 
God. 



Thou knowest the 
commandments, "Do 
not commit adultery," 



• 16. And blessed them, laying his hands upon them, 
b 16. Omit good. 

« 17. Why asketh thou me concerning that which is good ' 
a 18. Not kill. 



One there is who is good. 



148 



FliOM THE FEAST OF TABERNACLES 



Matthew 19. 

"Thou shalt not com- 
mit adultery ; " "Thou 
shalt not steal;" 
"Thou shalt not bear 

19 false witness;" " Honor 
thy father and thy 
mother," and, " Thou 
shalt love thy neighbor 

20 as thyself." The young 
man said unto him, All 
these things have I 
a kept b from my youth 
up: what lack I yet? 

21 Jesus said unto him, 
If thou wilt be perfect, 
go and sell that thou 
hast, and give to the 
poor, and thou shalt 
have treasure in 
heaven : and come and 

22 follow me. But when 
the young man heard 
that ' saying, he went 
away sorrowful : for he 
had great possessions. 

23 Then said Jesus unto 
his disciples, Yerily, I 
say unto you, e That a 
rich man shall hardly 
enter into the kingdom 
of heaven. 



Mark 10. 

ery;" "Do not kill;" 
" Do not steal ; " " Do 
not bear false witness ; " 
" Defraud not ;"" Honor 
thy father and mother." 



?0 And he answered and 
said unto him, Master, 
all these have I ob- 
served from my youth. 

21 Then Jesus beholding 
him loved him, and 
said unto him, One 
thing thou lackest : go 
c thy way, sell whatso- 
ever thou hast, and 
give to the poor, and 
thou shalt have treas- 
ure in heaven ; and 
come, d take up the 
cross, and follow me. 

22 And he was sad at that 
saying, and went away 
grieved : for he had 

23 great possessions. And 
Jesus looked round 
about, and saith unto 
his disciples, How 
hardly shall they that 



Luke 18. 

"Do not kill," "Do 
not steal," " Do not 
bear false witness," 
" Honor thy father and 
thy mother." 



21 And he said, All these 
have I a kept from my 
youth up. 

22 Now, when Jesus 
heard these things, he 
said unto him, Yet 
lackest thou one thing : 
sell all that thou hast, 
and distribute unto the 
poor, and thou shalt 
have treasure in 
heaven : and come, fol- 

23 low me. And when he 
heard this, he was very 
sorrowful : for he was 

24 very rich. And when 
Jesus saw that he was 
very sorrowful, he said, 
How hardly shall they 
that have riches enter 
into the kingdom of 
God' 



24 the kingdom of God 



MATTHEW. 



have riches enter into 

And the disciples were astonished at his words. 

But Jesus answereth again, and saith unto them, Children, how hard is 

it for them that trust 

in riches to enter into 

the kingdom of God ! 

25 It is easier for a camel 
to go through the eye 
of a needle, than for a 
rich man to enter into 
the kingdom of God. 

26 And they were aston- 
ished out of measure, 
saying f among them- 
selves, Who then can 

27 be saved ? And Jesus 
looking upon them, 
saith, With men it is 
impossible, but not with 
God : for with God all 
things are possible. 



24 And again I say unto 
you, It is easier for a 
camel to go through 
the eye of a needle, 
than for a rich man to 
enter into the kingdom 

25 of God. When his dis- 
ciples heard it, they 
were exceedingly amaz- 
ed, saying, Who then 

26 can be saved ? But 
Jesus beheld them, and 
said unto them, With 
men this is impossible, 
but with God all things 



LUKE. 

25 For it is easier for a 
camel to go through a 
needle's eye, than for a 
rich man to enter into 
the kingdom of God. 

26 And they that heard it 
said, Who then can be 

27 saved ? And he said, 
The things which are 
impossible with men, 
are possible with God. 



a 20, 21. Observed. 
«21 Omit thy way. 
e 23. It is hard for a rich man to. 



b 20. Omit from my youth up. 
d 21. Omit take up the cross. 
'26. Unto him. 



until Christ's arrival at bethany. 



149 



Matthew 19. 

27 are possible. Then an- 
swered Peter, and said 
unto him, Behold, we 
have forsaken all, and 
followed thee ; what 
shall we have therefore? 

28 And Jesus said unto 
them, Verily, I say un- 
to you, That ye which 
have followed me, in 
thi regeneration, when 
the Son of man shall 
sit a in the throne of his 
glory, ye also shall sit 
upon twelve thrones, 
judging the twelve 

29 tribes of Israel. And 
every one that hath for- 
saken houses, or breth- 
ren, or sister, or father, 
or mother, c or wife, or 
children, or lands, for 
my name's sake, shall 
receive a hundred-fold, 
and shall inherit ever- 

80 lasting life. But many 
that are first shall be 
last, and the last shall 
be first. 



Mark 10. 

28 Then Peter began to say 
unto him, Lo, we have 
left all, and have fol- 

29 lowed thee. And Jesus 
answered and said, 
Verily, I say unto you, 
There is no man that 
hath left house, or 
brethren, or sisters, or 
father, or mother, or 
wife, or children, or 
lands, for my sake, and 

30 the gospel's, but he 
shall receive a hundred- 
fold now in this time, 
houses, and brethren, 
and sisters, and moth- 
ers, and children, and 
lands, with persecu- 
tions ; and in the world 
to come eternal life. 

31 But many that are first 
shall be last; and the 
last first. 



Luke 18. 

28 Then Peter said, Lo, 
we have left all, and 
followed thee. 

29 And he said unto 
them,Verily, 1 say unto 
you, There is no man 
that hath left house, or 
parents, or brethren, or 
wife, or children, for 
the kingdom of God's 

30 sake, who shall not re- 
ceive manifold more in 
this b present time, and 
in the world to come 
life everlasting. 



§ 132. Parable of the Laborers in the Vineyard. 

Perea. A. D. 30. 

MATT. 20 : 1-16. 

(1) Laborers hired early for a -penny a day, 1, 2. (2) Others hired at the 
third, sixth, ninth, and eleventh hours, 3-7. (3) At evening all alike re- 
ceive a penny, beginning with the last, 8-10. (4) The first begin to mur- 
mur, 11, 12. (5) The householder vindicates his conduct, 13-15. (6) The 
first last, and the last first, 16. 

1 For the kingdom of heaven is like unto a man that is a householder, which 

2 went out early in the morning to hire laborers into his vineyard. And when 
he had agreed with the laborers for a penny a day, he sent them into his 

3 vineyard. And he went out about the third hour, and saw others standing 

4 idle in the market-place, and said unto them, Go ye also into the vineyard ; 

5 and whatsoever is right, I will give you. And they went their way. Asrain 

6 he went out about the sixth and ninth hour, and did likewise. And about the 
eleventh hour he went out and found others standing d idle, and saith unto 

7 them, Why stand ye here all the day idle ? They say unto him, Because no 
man hath hired us. He saith unto them, Go ye also into the vineyard ; e and 
whatsoever is right, that shall ye receive. 

8 So when even was come, the lord of the vineyard saith unto his steward, 
Call the laborers, and give them their hire, beginning from the last unto the 

9 first. And when they came that were hired about the eleventh hour, they 



» 28. On. 

a 6. Omit idle. 



b 30. Omit present. 



29. Omit or wife. 



e 7. Omit and, etc., to end of verse. 



150 



FllOM THE FEAST OF TABERNACLES 



Matthew 20. 

10 received every man a penny. But when the first came, they supposed that 
they should have received more ; and they likewise received every man a 

11 penny. And when they had received it, they murmured against the good 

12 man of the house, saying, These last have wrought but one hour, and thou 
hast made them equal unto us, which have borne the burden and heat of the 
day. 

13 But he answered one of them, and said, Friend, I do thee no wrong : didst 

14 not thou agree with me for a penny ? Take that thine is, and go thy way : I 

15 will give unto this last, even as unto thee. Is it not lawful for me to do what 
I will with mine own ? is thine eye evil because I am good ? 

1S So the last shall be first, and the first last : a for many be called, but few 
chosen. 



§ 133. Jesus the Third Time Foretells his Death and Resurrec- 
tion. 



MATT. 20 : 17-19. 



Perea. A. D. 30. 
MARK 10 : 32-34. 



LUKE 18 : 31-34. 



(1) On their journey to Jerusalem, Matt. 17; Ma rk 32. (2) The disciples 
amazed and afraid, Mark 32. (3) Foretells his betrayal, death, and res- 
urrection, in accordance vnth prophecy, Matt. 18, 19; Mark 33, 34; Luke 
31-33. (4) His disciples understand not, Luke 34. 



MATTHEW. 

And Jesus going up 
to Jerusalem, took the 
twelve disciples apart 
in the way and said 
unto them, 



Behold, we go up to 
Jerusalem ; and the 
Son of man shall be 
c betrayed unto the 
chief priests, and unto 
the scribes, and they 
shall condemn him to 
death, and shall deliver 
him to the Gentiles to 
mock, and to scourge, 
and to crucify him; 
and the third day he 
shall rise again. 



MARK. 

32 And they were in the 
way, going up to Jeru- 
salem ; and Jesus went 
before them : and they 
were amazed ; and b as 
they followed, they 
were afraid. And he 
took again the twelve 
and began to tell them 
what things should 

33 happen unto him, say- 
ing, Behold, we go up 
to Jerusalem ; and the 
Son of man shall be de- 
livered unto the chief 
priests, and unto the 
scribes ; and they shall 
condemn him to death, 
and shall deliver him 

34 to the Gentiles ; and 
they shall mock him, 
and shall scourge him, 
and shall spit upon 
him, and shall kill him : 
and e the third day he 
shall rise a°rain. 



LUKE. 

Then he took unto 
Mm the twelve, and 
said unto them. 



Behold, we go up to 
Jerusalem, and all 
things that are written 
by the prophets con- 
cerning the Son of man 
shall be accomplished. 

32 For he shall be deliv- 
ered unto the Gentiles, 
and shall be mocked, 
and spitefully entreat- 

33 ed, and spitted on ; and 
they shall scourge him, 
and d put him to death : 
and the third day he 
shall rise again. 

34 And they understood 
none of these things : and this saying was hid from them, neither knew they 
the things which were spoken. 



1G. Omtt for many to end of verse. 

13. Delivered. * 33. Kill him. 



*> 32. They that followed were. 
e 34. After three days, 






until chkist's arrival at bethany. 



151 



§ 134. The Ambitious Bequest of James and John. 
Perea. A. D. 30. 



MATT. 20 : 20-28. 



MAEK 10 : 35-45. 



(1) The request of the mother of Zebedee' s sons, Matt. 20, 21; Mark 35-37. 
(2) Reply of Jesus, Matt. 22, 23 ; Mark 38-40. (3) The indignation of 
the ten, Matt. 24 ; Mark 41. (4) Jesus forbids his disciples exercising a 
worldly dominion, Matt. 25, 26 ; Mark 42, 43. (5) The greatest to be the 
servant of all, Matt. 26-28 ; Mark 43^5. 



MATTHEW. 

20 Then came to him the mother of 
a Zebedee's children, with her sons, 
worshiping him, and desiring a cer- 

21 tain thing of him. And he said 
unto her, What wilt thou? She 
saith unto him, b Grant that these 
my two sons may sit, the one on thy 
right hand, and the other on c the 

22 left, in c the kingdom. But Jesus an- 
swered and said, Ye know not what 
ye ask. Are ye able to drink of the 
cup that I shall drink of, d and to be 
baptized with the baptism that I am 
baptized with ? They say unto him, 

23 We are able. And he saith unto 
them, Ye shall drink indeed of my 
cup, e and be baptized with the bap- 
tism that I am baptized with : but to 
sit on my right hand, and on my left, 
is not mine to give, but it shall be 
given to them for whom it f is pre- 
pared Of my Father. 

24 And when the ten heard it, they 
were moved with indignation against 

25 the two brethren. But Jesus called 
them unto him, and said, Ye know 
that the princes of the Gentiles s ex- 
ercise dominion over them ; and they 
that are great exercise authority 

26 upon them. But it shall not be so 
among you : but whosoever h will be 
great among you, let him be your 

27 minister : and whosoever will be 
chief among you, let him be your 

28 servant : even as the Son of man 
came not to be ministered unto, but 
to minister, and to give his life a 
ransom for many. 



MAEK. 

33 And James and John, the sons of 
Zebedee, came unto him, saying, 
Master, we would that thou shouldest 
do for us whatsoever we shall desire. 

36 And he said unto them, What would 

37 ye that I should do for you ? They 
said unto him, Grant unto us that 
we may sit, one. on thy right hand, 
and the other on thy left hand, in 

38 thy glory. But Jesus said unto 
them, Ye know not what ye ask : 

' can ye drink of the cup that I drink 
of? and be baptized with the bap- 

39 tism that I am baptized Avith ? And 
they said unto him, We can. And 
Jesus said unto them, Ye shall in- 
deed drink of the cup that I drink 
of ; and with the baptism that I am 
baptized withal shall ye be bap- 

40 tized : but to sit on my right hand 
and on my left hand, is not mine to 
give, but it shall be given to them for 
whom it f is prepared. 

41 And when the ten heard it, they 
began to be much displeased with 

42 James and John. But Jesus called 
them to him, and saith unto them, 
Ye know that they which are ac- 
counted to rule over the Gentiles, 
s exercise lordship over them ; and 
their great ones exercise authority 

43 upon them. But so shall it not be 
among you : but whosoever h will be 
great among you, shall be your min- 

44 ister : and whosoever of you will be 
the chiefest, shall be servant of all. 

45 For even the Son of man came not 
to be ministered unto, but to minister, 
and to give his life a ransom for 
many. 



a 20. Of the sons of Zebedee. b 21. Command. « 21. Thy. 

a 22. Omit and to be, to end of sentence. e 23. Omit and be . . . with 

' 23, 40. Hath been. e 25, 42. Lord it. »> 26, 43. Would become. 



152 



FROM THE FEAST OF TABERNACLES 



§ 135. Two Blind Men Healed neae Jericho. 
A. D. 30. 



MATT. 20 : 29-34. 



MARK 10 : 46-52. 



LUKE 18 : 35-43. 



(1) A blind man hears of Jesus as he approaches Jericho, Luke 35-37. 
(2) On the departure of Jesus from the city, he and another blind man 
cry for mercy, Matt. 29, 30; Mark 46, 47; Luke 38. (3) The multitude 
rebukes them, Matt. 31; Mark 48; Luke 39. (4) Jesus calls them, Matt. 
32 ; Mark 49-51 ; Luke 40, 41. (5) Heals them, Matt. 33, 34 ; Mark 52 ; 
Luke 42, 43. 



MATTHEW. 

29 And as they departed 
from Jericho, a great 
multitude followed 

30 him. And behold, two 
blind men, sitting by 
the way-side, when 
they heard that Jesus 
passed by cried out, 
saying, Have mercy on 
us, O Lord, thou son 

31 of David! And the 
multitude rebuked 
them, b because they 
should hold their peace: 
but they cried the more, 
saying, Have mercy on 
us, O Lord, thou son 

32 of David ! And Jesus 
stood still, and called 
them, 

d commanded him to be 
blind man, saying unto 
50 rise ; he calleth thee. 

MATTHEW. 

and said, What will 
ye that I shall do unto 

33 you ? They say unto 
him, Lord, that our 
eyes may be opened. 

34 So Jesus had compas- 
sion on them, and 
touched their eyes : and 
immediately their eyes 
received sight, and 
they followed him. 



MAEK. 

46 And they came to 
Jericho : and as he went 
out of Jericho with his 
disciples, and a great 
number of people, a blind 
Bartimeus (the son of 
Timeus) sat by the 
highway side begging. 

47 And when he heard 
that it was Jesus of 
Nazareth, he began to 
cry out, and say, Jesus, 
thou son of David, have 

48 mercy on me. And 
many c charged him that 
he should hold his 
peace : but he cried the 
more a great deal, Thou 
son of David, have 

49 mercy on me ! And 
Jesus stood still, and 

called : and they call the 

him, Be of good comfort, 

And he, casting away his 

garment, e rose, and 

51 came to Jesus. And 
Jesus answered and 
said unto him, What 
wilt thou that I should 
do unto thee? The 
blind man said unto 
him, f Lord, that I 
might receive my sight. 

52 And Jesus said unto 
him, Go thy way ; thy 
faith hath made thee 
whole. And imme- 
diately he received his 
sight, and followed 
Jesus in the way. 



LUKE. 

35 And it came to pass, 
that as he was come 
nigh unto Jericho, a 
certain blind man sat 
by the way-side beg- 

36 gi n g . anc i h ear i n g the 
multitude pass by, he 
asked what it meant. 

37 And they told him that 
Jesus of Nazareth pass- 

38 eth by. And he cried, 
saying, Jesus, thou son 
of David, have mercy 

39 on me ! And they which 
went before rebuked 
him, that he should 
hold his peace : but he 
cried so much the more, 
Thou son of David, have 

40 mercy on me ! And Je- 
sus stood and command- 
ed him to be brought 
unto him : and when he 
was come near, he asked 



41 him, saying, What wilt 
thou that I shall do 
unto thee ? And he 
said. Lord, that I may 

42 receive my sight. And 
Jesus said unto him, 
Receive thy sight ; thy 
faith hath saved thee. 

43 And immediately he 
received his sight, and 
followed him, glorify- 
ing God : and all the 
people, when they saw 
it, gave praise unto God . 



a 46. The son of Timaeus, Bartimseus, a blind beggar, was sitting by the wayside. 
» 31. That. » 48. Rebuked. * 49. Said, Call ye him. 

e50. Sprang up. '51. Rabboni. 






until Christ's arrival at bethany. 153 

§ 136. Visit to the House op Zaccheus. Parable of the Ten 

Pounds. 

Jericho. A. D. 30. 

LUKE 19 : 1-27. 

(1) The efforts of Zaccheus to see Jesus, 1-4. (2) Jesus selects him as his 
host, 5, 6. (3) The people murmur at his becoming his guest, 7. (4) 
Zaccheus' proposal an evidence of true penitence, 8. (5) Jesus declares 
that salvation has come to his house, 9, 10. (6) A parable to correct the 
erroneous views of the people concerning the Messiah' s kingdom, 11. (7) 
A nobleman intrusts ten pounds to ten servants, 12, 13. (8) His citizens 
hate him, 14. (9) The one w ho gained ten pounds, 15-17. (10) The one 
who gained five pounds, 18, 19. (11) The one who laid away the pound, 
20-25. (12) The rule of rewards and punishments, 26. (13) The terrible 
end of those citizens who hated the nobleman, 27. 

LUKE. 

1 2 And Jesus entered and a passed through Jericho. And behold there was a 

man named Zaccheus, which was b the chief among the publicans, and he was 

3 rich. And he sought to see Jesus who he was ; and could not for the press, 

i because he was little of stature. And he ran before, and climbed up into a 

5 sycamore tree to see him : for he was to pass that way. And when Jesus 
came to the place, he looked up, c and saw him, and said unto him, Zaccheus, 

6 make haste, and come down : for to-day I must abide at thy house. And he 

7 made haste, and came down, and received him joyfully. And when they saw 
it, they all murmured, saying, That he was gone to be guest with a man that 
is a sinner. 

8 And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my 
goods I give to the poor ; and if I have taken any thing from any man d by 

9 false accusation, I restore him, fourfold. And Jesus said unto him, This day 
is salvation come to this house, forasmuch as he also is a son of Abraham. 

10 For the Son of man is come to seek and to save that which was lost. 

11 And as they heard these things, he added and spake a parable, because he 
was nigh to Jerusalem, and because they thought that the kingdom of God 

12 should immediately appear. He said therefore, a certain nobleman went into 

13 a far country to receive for himself a kingdom, and to return. And he called 
e his ten servants, and delivered them ten pounds, and said unto them, f Occupy 
till I come. 

14 But his citizens hated him, and sent s a message after him, saying, We will 
not have this man to reign over us. 

15 And it came to pass, that when he was returned, having received the king- 
dom, then he commanded his servants to be called unto him, to whom he had 
given the money, that he might know how much every man had gained by 

16 trading. Then came the first, saying, Lord, thy pound hath gained ten 

17 pounds. And he said unto him, Well, thou good servant : because thou hast 

18 been faithful in a very little, have thou authority over ten cities. And the 

19 second came, saying, Lord, thy pound hath gained five pounds. And he said 

20 likewise to him, Be thou also over five cities. And another came, saying, 

21 Lord, behold, here is thy pound, which I have kept laid up in a napkin : for 
I feared thee, because thou art an austere man ; thou takest up that thou lay- 

22 edst not down, and reapest that thou didst not sow. And he saith unto him, 
Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest 

a 1. Was passing. t> 2. A chief publican. « 5. Omit and saw him. 
a 8. Wrongfully. * 13. Ten servants of his. 

* 13. Trade ye. s 14. An ambassage. 



154 ARRIVAL AT BETHANY. 

Luke 19. 
that I a was an austere man, taking up that I laid not down, and reaping that 

23 I did not sow : wherefore then gavest not thou my money into the bank, that 

24 at my coming I might have required b mine own with usury ? And he said 
unto them that stood by, Take from him the pound, and give it to him 

25 that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) 

26 For I say unto you, That unto every one that hath, shall be given ; and from 
him that hath not, even that he hath shall be taken away from him. 

27 But those mine enemies, which would not that I should reign over them, 
bring hither, and slay them before me. 

§ 137. Jestjs Sought at Jerusalem. 

A. D. 30. 

JOHN 11 : 55-57. 

(1) The passover at hand; many come up to Jerusalem, 55. (2) They seek 
for Jesus, 56. (3) The commandment of the chief priests and Pharisees 
concerning him, 57. 

55 And the Jews' passover was nigh at hand : and many went out of the coun- 

56 try up to Jerusalem before the passover, to purify themselves. Then sought 
they for Jesus, and spake among themselves, as they stood in the temple, 

57 What think ye, that he will not come to the feast ? Now both the chief priests 
and the Pharisees had given a commandment, that, if any man knew where 
he were, he should show it, that they might take him. 

§ 138. Jesus, Journeying Toward Jerusalem, Arrives at Bethany. 

Jericho. Bethany. A. D. 30. 

LUKE 19 : 28. JOHN 12 : 1, 9-11. 

(1) Journeys toward Jerusalem, Tjuhe 28. (2) Arrives at Bethany six days 
before the passover, John 1. (3) Many visit Bethany to see Lazarus as 
well as Jesus, John 9. (4) The chief priests consult to put Lazarus to 
death, John 10, 11. 

LUKE. JOHN. 

28 And when he had thus spoken, he l Then Jesus, six days before the 
c went before, ascending up to Jeru- passover, came to Bethany, where 
salem. Lazarus was d which had been dead, 

whom he raised from the dead. 
9 Much people of the Jews therefore knew that he was there : and they came, 
not for Jesus' sake only, but that they might see Lazarus also, whom he had 

10 raised from the dead. But the chief priests consulted that they might put 

11 Lazarus also to death : because that by reason of him many of the Jews went 
away, and believed on Jesus. 

a 22. Am. b 23. It with interest. 

° 28. Went on before, going up. a 1. Omit which had been dead. 



PART VII. 



THE LAST PASSOVER WEEK. 

Seven days. April A. D. 30. 



§ 139. First Day of the Week. Jesus Enters Jerusalem 
Publicly. 

MATT. 21 : 1-11. MAEK 11 : 1-11. LUKE 19 : 29-44. JOHN 12 : 12-19. 

(1) Many at Jerusalem hear that Jesus is coming, John 12. (2) Jesus sends 
for an ass, Matt 1-3; Mark 1-3; Luke 29-31. (3) Scripture fulfilled, 
(Zech. 9 : 9), Matt. 4, 5; John 15. (4) The disciples do as commanded, 
Matt. 6 ; Mark 4-6 ; Luke 32-34. (5) Jesus sits upon the colt, Matt. 7 
Mark 7 ; Luke 35 ; John 14. (6) Garments spread in the way, Matt. 8 
Mark 8; Luke 36. (7) Welcomed at the descent of Olivet, Matt. 9; Mark 
9, 10; Luke 31, 38; John 13, 14. (8) The disciples understood these things 
after Jesus was glorified, John 16. (9) Why the people met him, John 17, 
18. (10) The Pharisees troubled among themselves, John 19. (11) They 
request Jesus to rebuke his disciples, Luke 39, 40. (12) Jesus weeps over 
the city, Luke 41-44. (13) The city moved as Jesus enters, Matt. 10, 11. 
(14) Jesus enters the temple, and surveys it, Mark 11. 



MATTHEW. 

1 And when they 
drew nigh unto 
Jerusalem, and 
were come to 
Bethphage, unto 
the mount of 
Olives, then sent 
Jesus two disci- 

2 pies, saying unto 
them, G o into 
the village over 
against you, and 
straightway y e 
shall find an ass 
tied, and a colt 
with her: loose 
them, and bring 
them unto me. 

3 And if any man 
say aught' unto 
you, ye shall say, 



MAEK 

1 And when they 
a came nigh to 
Jerusalem, unto 
Bethphage, and 
Bethany, at the 
mount of Olives, 
he sendeth forth 
two of his dis- 

2 ciples, and saith 
unto them, Go 
your way into 
the village over 
against you : and 
as soon c as ye be 
entered into it, 
ye shall find a 
colt tied, where- 
on never man 
sat ; loose him, 
and bring him. 

3 And if any man 



LUKE 

29 And it came 
to pass, when he 

b was come nigh to 
Bethphage, and 
Bethany, at the 
mount called the 
mount of Olives, 
he sent two of his 

30 disciples, saying, 
Go ye into the 
village over 
against you; in 
the which c at 
your entering ye 
shall find a colt 
tied, whereon yet 
never man sat : 
loose him, and 
bring Mm hither. 

31 And if any man 
ask you, Why 



JOHN. 

On the next 
day, much peo- 
ple that were 
come to the 
feast, when they 
heard that Jesus 
was coming to 
Jerusalem, 



» 1. Draw. 



i>29. Drew. 



c 2, 30. As ye enter. 
155 



156 



THE LAST PASSOVER WEEK. 



Matthew 21. 
the Lord hath 
need of them ; 
and straightway 
he will send 

4 them. (All this 
was done, that it 
might be fulfilled 
which was spo- 
ken by the pro- 
phet, saying, 

5 Tell ye the daugh- 

ter of Sion, 
Behold, thy King 

cometh unto 

thee, 
Meek, and sitting 

upon an ass, 
And a colt the foal 

of an ass.) 

6 And the disci- 
ples went, and 
did as Jesus com- 
manded them, 

7 and brought the 
ass and the colt, 
and put on them 
their clothes, 
and they set him 

8 thereon. And a 
very great mul- 
titude spread 
their garments 
in the way ; oth- 
ers cut down 
branches from 
the trees, and 
strewed them in 

9 the way. And 
the multitudes 
that went be- 
fore, and that 
followed, cried, 
saying, Hosanna 
to the Son of Da- 
vid : Blessed is 



Mark 11. 
say unto you, 
Why do ye this ? 
say ye that the 
Lord hath need 
of him ; and 
straightway h e 
will send b him 

4 hither. And 
they went their 
way, and found 
the colt tied by 
the door with- 
out, in c a place 
where two ways 
met : and they 

5 loose him. And 
certain of them 
that stood there 
said unto them, 
What do ye, 
loosing the colt? 

6 And they said un- 
to them even as 
Jesus had d com- 
manded : and 
they let them go. 

7 And they 
brought the colt 
to Jesus, and cast 
their garments 
on him ; and he 
sat upon him. 

8 And many 
spread their gar- 
ni e n t s in the 
way : and others 
f cut down branch- 
es off the trees, 
and strewed 
them in the way. 

9 And they that 
went before, and 
they that follow- 
ed, cried, saying, 
Hosanna : Bless- 
ed is he that 
cometh in the 



name of the 

10 Lord : Blessed 

be the kingdom 

of our father Da- 



colt, 



Luke 19. 
do ye loose him, 
thus shall ye say 
unto him, a Be- 
cause the Lord 
hath need of 

32 him. And they 
that were sent 
went their 
and found 
as he had 

33 unto them, 
as they 
loosing the 
the owners there- 
of said unto 
them, Why loose 

34 ye the colt ? And 
they said, The 
Lord hath need 
of him. 



35 And they 
brought him to 
Jesus : and they 
cast their gar- 
ments upon the 
colt, and they set 
Jesus thereon. 

36 And as he went, 
they spread 
their e clothes in 

37 the way. And 
when he was 
come nigh, even 
now at the de- 
scent of the 
mount of Olives, 
the whole multi- 
tude of the dis- 
ciples began to 
rejoice and 
praise God with 
a loud voice, for 
all the mighty 
works that they 

38 had seen ; say- 
ing, Blessed be 
the King that 
cometh in the 



John 12. 



as it is written, 



way, 
even 
said 

And 15 Fear not > daughter 
were 



of Sion, 
Behold, thy King 

cometh, 
Sitting on an ass's 

colt. 



13 took branches of 
palm-trees, and 
went forth to 
meet him, and 



cried, Hosanna ! 
Blessed is the 
King of Israel 
that cometh in 
the name of the 



a 31. Omit because, 
a 6. Said. 



b 3. Him back. 
36. Garments. 



« 4. The open street. 

f 8. Branches cut from the fields. 



THE LAST PASSOVER WEEK. 



157 



Matthew 21. 
he that cometh 
in the name of 
the Lord: Ho- 
s a n n a in the 
i 



Mark 11. 
vid, that cometh 
a in the name of 
the Lord : Ho- 
sanna in the 
highest ! 



Luke 19. 
name of the 
Lord ! Peace 
in heaven, and 
glory in the 
highest ! 



John 12. 
14 L o R D ! And 
Jesus, when he 
had found a 
young ass, sat 
thereon : 



JOHN. 



16 These things understood not his disciples at the first : but when Jesus was 
glorified, then remembered they that these things were written of him, and 

» that they had done these things unto him. The people therefore that was 
with him when he called Lazarus out of his grave, and raised him from the 

18 deaV, bare record. For this cause the people also met him, for that they 

19 heard that he had done this b miracle. The Pharisees therefore said among 
themselves, c Perceive ye how ye prevail nothing ? behold, the world is gone 
after him. 

LUKE. 

39 And some of the Pharisees from among the multitude said unto him, 

40 Master, rebuke thy disciples. And he answered and said unto them, I tell 
you, that if these men should hold their peace, the stones would immediately 

41 cry out. And when he was come near, he beheld the city, and wept over it, 

42 saying, If thou hadst known, even thou, at least in this thy day, the things 

43 which belong unto thy peace ! but now they are hid from thine eyes. For 
the days shall come unto thee, that thine enemies shall d cast a trench about 

44 thee, and compass thee round, and keep thee in on every side, and shall e lay 
thee even with the ground, and thy children within thee : and they shall not 
leave in thee one stone upon another : because thou knewest not the time of 
thy visitation. 

MATTHEW. MARK. 



10 And when he was come into Je- 
rusalem, all the city was moved, 

11 saying, Who is this ? And the mul- 
titude said, This is Jesus the prophet 
of Nazareth of Galilee. 



And Jesus entered into Jerusalem, 
and into the temple : and when he 
had looked round about upon all 
things, 



140. Certain Greeks Desire to see Jesus. 
Bethany at Night. 



He Returns to 



MATT. 21 : 17. 



MARK 11 : 11. 



JOHN 12 : 20-36. 



(1) Certain Greeks, John 20-22. (2) Jesus speaks of his glorification, 23, 
24. (3) Of the conditions of discipleship, 25, 26. (4) His prayer answered 
by a voice from heaven, 27, 28. (5) What the multitude thought it to be, 
29. (6) Why it came, 30. (7) The judgment of the world, 31. (8) The 
lifting up of the Son of man, 32, 33. (9) The multitude asks for an ex- 
planation, 34. (10) Jesus exhorts them to walk while the light is among 
them, 35, 36. (11) Departs from them, 36. Passes the night at Bethany, 
Matt. 17 ; Mark 11. 

JOHN. 

20 And there were certain Greeks among them, that came up to worship at the 

21 feast. The same came therefore to Philip, which was of Bethsaida of Galilee, 

22 and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth 



a 10 Omit in the name of the Lord. 

« 19. Behold. * 43. Cast up a bank. 

14 



M8. Sign. 
e 44. Dash. 



158 THE LAST PASSOVER WEEK. 

John 12. 

23 Andrew : a and again, Andrew and Philip tell Jesus. And Jesus answered 
them, saying, The hour is come, that the Son of man should be glorified. 

24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground 

25 and die, it abideth alone : but if it die, it bringeth forth much fruit. He that 
loveth his life shall lose it ; and he that hateth his life in this world, shall 

26 keep it unto life eternal. If any man serve me, let him follow me ; and 
where I am, there shall also my servant be : if any man serve me, him will 
my Father honor. 

27 Now is my soul troubled ; and what shall I say ? Father, save me from 

28 this hour ; but for this cause came I unto this hour. Father, glorify thy 
name. Then came there a voice from heaven, saying, 

1 1 have both glorified it, and will glorify it again.' 

29 The people therefore that stood by, and heard it, said that it thundered ; 

30 others said, An angel spake to him. Jesus answered and said, This voice 

31 came not b because of me, but for your sakes. Now is the judgment of this 

32 world : now shall the prince of this world be cast out. And I, if I be lifted 

33 up from the earth, will draw all men unto me. (This he said, signifying 
what death he should die.) 

34 The people answered him, We have heard out of the law that c Christ 
abideth forever : and how sayest thou, The Son of man must be lifted up ? 

35 Who is this Son of man ? Then Jesus said unto them, Yet a little while 
is the light with you. Walk while ye have the light, lest darkness come 
upon you : for he that walketh in darkness knoweth not whither he goeth. 

36 While ye have light, 
MATTHEW. MAKK. believe in the light, 

that ye may d be the 

17 And he left them, n and now the eventide children of light. These 
and went out of the was come, he went out things spake Jesus, and 
city into Bethany, and unto Bethany, with the departed, and did hide 
he lodged there. twelve. himself from them. 

§ 141. Second Day of the Week. Jesus Goes Into Jerusalem. 
Curses a Barken Fig Tree. 

MATT. 21 : 18, 19. MAEK 11 : 12-14. 

(1) Jesus, on his way to Jerusalem, hungered, Matt. 18 ; Mark 12. (2) 
Seeks fruit from a fig tree, but finds leaves only, Matt. 19; Mark 13. (3) 
The fig tree cursed, and withers- away, Matt. 19 ; Mark 14. 

MATTHEW. * MAEK. 

18 Now, in the morning, as he re- 12 And on the morrow, when they 
turned into the city, he hungered. were come e from Bethany, he was 

19 And when he saw a fig tree in the 13 hungry. And seeing a fig tree afar 
way, he came to it, and found noth- off, having leaves, he came, if haply 
ing thereon, but leaves only, and he might find any thing thereon ; 
said unto it, f Let no fruit grow on and when he came to it, he fou 1 d 
thee henceforward forever. And nothing but leaves: for the time of 
presently the fig tree withered away. u figs was not yet. And Jesus an- 
swered and said unto it, No man 
eat fruit of thee hereafter forever ! 
And his disciples heard it. 

» 22. Andrew cometh, and Philip, and they. 

*> 30 For my sake. « 34. The Christ. d 36. Become sons. 

« 12. Come out from. f 19. Let there he no fruit from. 



THE LAST PASSOVER WEEK. 



159 



§ 142. 



Expels the Traders from the Temple. 
Evening to Bethany. 



Returns in the 



MATT. 21 : 12-16. MARK 11 : 15-19. LUKE 19 : 45-48 ; 21 : 37, 38. 

(1) Jesus enters the temple and drives out those who bought and sold, etc., 
Matt. 12; Mark 15. 16; Luke 45. (2) Desecrators of the house of prayer 
{Isa. 56 : 7 ; Jer. 7 : 11), Matt. 13; Mark 17; Luke 46. (3) The blind and 
lame healed, Matt. 14. (4) The children in the temple (Ps. 8 : 2), Matt. 
15. 16. (5) The rulers seek to destroy him ; the people astonished and 
attentive, Mark 18; Luke 47, 48. (6) At evening goes out of the city, 
Mark 19. (7) How Jesus employed himself by day, and where he abode 
at night, Luke 21 : 37. (8) How the people came early to hear him, 
Luke 38. 



MATTHEW. 

And Jesus went into 
the temple of God, and 
cast out all them that 
sold and bought in the 
temple, and overthrew 
the tables of the money- 
changers, and the seats 
of them that sold 
doves, and said unto 



them, It is written, 



MARK. 



15 And they come to 
Jerusalem : and a Jesus 
went into the temple, 
and began to cast out 
them that sold and 
bought in the temple, 
and overthrew the ta- 
bles o f t h e money- 
changers, and the seats 
of them that sold doves ; 

16 and would not suffer 
that any man should 
carry any vessel 
through the temple. 

17 And he taught, saying 
unto them, Is it not 
written, 



LUKE. 



45 And he went into the 
temple, and began to 
cast out them that sold 
therein, and them that 

46 bought, saying unto 



them, It is written, 



My house shall be called 
the house of prayer, 

But ye have made it a den 
of thieves. « 



My house is the house of 

prayer : 
But ye have made it a den 

of thieves. 



My house shall be called, 

t>of all nations, the 

house of prayer? 
But ye have made it a den 
« And the blind and <>f thieves/* 

15 the lame came to him in the temple ; and he healed them. And when the 
chief priests and scribes saw the wonderful things that he did, and the chil- 
dren crying in the temple, and saying, Hosanna to the Son of David ! they 

16 were sore displeased, and said unto him, Hearest thou what these say ? And 
Jesus saith unto them, Yea : have ye never read, 

Out of the mouth of babes and sucklings 
Thou hast perfected praise ? 



MARK. 

And the scribes and chief priests 
heard it, and sought how they might 
destroy him : for they feared him, 
because all the people was astonished 
at his doctrine. 



LUKE. 

47 And he taught daily in the temple. 
But the chief priests and the scribes, 
and the chief of the people, sought 

48 to destroy him, and could not find 
what they might do : for all the 
people were very attentive to hear 
him. 



» 15. He. 



i>17 For all the. 



e 13, 17, 46. Robbers. 



160 



THE LAST PASSOVER WEEK. 



Mark 11. 



Luke 21. 
And in the day-time he was teach- 
ing in the temple ; and at night he 
went out, and abode in the mount 
that is called the mount of Olives. 
38 And all the people came early in the morning to him in the temple, for to 
hear him. 



And when even was come, he went 
out of the city. 



§ 143. Third Day of the Week. Goes Again into the City. The 
Withered Fig Tree. 

Between Bethany and Jerusalem. 

MATT. 21 : 20-22. MABK 11 : 20-26. 

(1) The fig tree dried up, Mark 20. (2) The wonder of the disciples, Matt. 
20_; Mark 21. (3) Remains of Jesus thereon : exercise faith in prayer, 
'4) 



Matt. 21, 



22 ; Mark 22-24. 
MATTHEW. 



(4) And forgiveness, Mark 25, 26. 
MABK. 



20 And when the disciples saw it, 
they marveled, saying, How soon is 

21 the fig tree withered away ! Jesus 
answered and said unto them, Verily, 
I say unto you, If ye have faith, and 



20 And in the morning, as they 
passed by, they saw the fig tree dried 

21 up from the roots. And Feter, call- 
ing to remembrance, saith unto him, 
a Master, behold, the fig tree which 
thou cursedst is withered away. 

22 And Jesus answering, saith unto 



doubt not, ye shall not only do this 23 them, Have faith in God. For verily 



which is done to the fig tree, but 
b also, if ye shall say unto this moun- 
tain, Be thou c removed, and be thou 
cast into the sea; it shall be done. 
22 And all things, whatsoever ye shall 
ask in prayer, believing, ye shall re- 
ceive. 



I say unto you, That whosoever shall 
say unto this mountain, Be thou c re- 
moved, and be thou cast into the sea ; 
and shall not doubt in his heart, but 
shall believe that those things which 
he saith shall come to pass ; he shall 
24 have d whatsoever he saith. There- 
fore I say unto you, What things 
soever ye desire when ye pray, believe that ye receive them, and ye shall have 

25 them. And when ye stand praying, forgive, if ye have aught against any ; 
that your Father also which is in heaven may forgive you your trespasses. 

26 e But, if ye do not forgive, neither will your Father which is in heaven for- 
give your trespasses. 

§ 144. Christ's Authority Questioned. Parable of the Two Sons. 

MATT. 21 : 23-32. MABK 11 : 27-33. LUKE 20 : 1-8. 

(1) His authority questioned, Matt. 23 ; Mark 27, 28; Luke 1, 2. (2) Jesus 
asks, Whence the baptism of John ? Matt. 24, 25 ; Mark 29, 30; Luke 3, 4. 
(3) The dilemma of the rulers, Matt. 25-27 ; Mark 31-33 ; Luke 5-8. (4) 
Parable of the two sons, Matt. 28-30. (5) Application of the parable, 
Matt. 31, 32. 



MATTHEW. 



23 And when he was 
come into the temple, 



MABK. 

And they come again 
to Jerusalem : and as 
he was walking in the 
temple, there come to 



LUKE. 

And it came to pass, 
that on one of those 
days, as he f taught the 
people in the temple, 



»>21. 



.». Even if. « 21, 23. Taken up. a 23. It. 

3. Omit ver. 26; but many mss. retain it. f 1. Was teaching. 



'21. Rabbi. 



THE LAST PASSOVER WEEK. 



161 



Matthew 21. 
the chief priests and 
the elders of the peo- 
ple came unto him as 
he was teaching, and 
said, By what authority 
d o e s t thou these 
things? and who gave 
thee this authority ? 

24 And Jesus answered 
and said unto them, I 
also will ask you one 
b thing, which if ye tell 
me, I in like wise will 
tell you by what au- 
thority I do these 

25 things. The baptism 
of John, whence was 
it? from heaven, or of 
men ? And they rea- 
soned with themselves, 
saying, If we shall say, 
From heaven ; he will 
say unto us, Why did 
ye not then believe 

26 him ? But if we shall 
say, Of men ; we fear 
the people : for all hold 

27 John as a prophet. And 
they answered Jesus, 
and said, We can not 
tell. And he said unto 
them, Neither tell I you 
by what authority I do 
these things. 

28 But what think ye? 
A certain man had two 



Mark 11. 
him the chief priests 
and the scribes, and the 

28 elders, and say unto 
him, By what authori- 
ty doest thou these 
things? and who gave 
thee this authority to 

29 do these things ? And 
Jesus answered and 
said unto them, I will 
also ask of you one 
b question, and answer 
me, and I will tell you 
by what authority I do 

30 these things. The bap- 
tism of John, was it 
from heaven, or of 

31 men ? answer me. And 
they reasoned with 
themselves, saying, If 
we shall say. From 
heaven ; he will say, 
Why then did ye not 

32 believe him? But if 
we shall say, Of men ; 
they feared the people : 
for all men counted 
John, that he was a 

33 prophet indeed. And 
they answered and said 
unto Jesus, d We can not 
tell. And Jesus an- 
swering, saith unto 
them, neither do I tell 
you by what authority 
I do these things. 



Luke 20. 
and a preached the gos- 
pel, the chief priests 
and the scribes came 
upon him with the 

2 elders, and spake unto 
him, saying, Tell us, 
by what authority 
doest thou these 
things? or who is he 
that gave thee this 

3 authority ? And he an- 
swered and said unto 
them, I will also ask 
you one b thing ; and 

4 answer me : The bap- 
tism of John, was it 
from heaven, or of 

5 men ? And they rea- 
soned with themselves, 
saying, If we shall say, 
From heaven ; he will 
say, Why then believed 

6 ye him not ? But and 
if Ave say, Of men ; all 
the people will stone 
us : for they be per- 
suaded that John was 

7 a prophet. And they 
answered, That they 
c could not tell whence 

8 it was. And Jesus said 
unto them, Neither tell 
I you by what authority 
I do these things. 



sons ; and he came to 

29 the first, and said, Son, go work to-day in my vineyard. He answered aud 

30 said, I will not; but afterward he repented, and went. And he came to the 
second, and said likewise. And he answered and said, I go, sir : and went 

31 not. Whether of them twain did the will of his father? They say unto him, 
The first. Jesus saith unto them, Verily I say unto you, That the publicans 

32 and the haidots go into the kingdom of God before you. For John came unto 
you in the way of righteousness, and ye believed him not : but the publicans 
and the harlots believed him ; and ye, when ye had seen it, repented not after- 
ward, that ye might believe him. 

$ 145. Parable of the Vineyard Let Out to Wicked Husbandmen. 

MATT. 21 : 33-46. MARK 12 : 1-12. LUKE 20 : 9-19. 

(1) A householder lets out a vineyard to husbandmen, Matt. 33; Mark 1 ; 
Luke 9. (2) Sends servants to receive the fruits, who are shamefully 
treated, Matt. 34-36; Mark 2-5; Luke 10-12. (3) Last of all sends his 
son, Matt 37 ; Mark 6 ; Luke 13. (4) They kill him, Matt. 38, 39 ; Mark 
7, 8; Luke 14, 15. (5) What the lord will do with those husbandmen, 



* 1. Preaching. 



, 29, 3. Gr. word. ° 7. Knew not. 



We know not. 



162 



THE LAST PASSOVER WEEK. 



Matt. 40, 41 ; Mark 9; Luke 16. (6) Jesus refers the rulers to Ps. 118: 
22, Matt. 42; Mark 10, 11; Luke 17. (7) Jesus applies it to them, Matt. 
43. (8) The ruin of the finally impenitent and opposers to Christ, Matt. 
44; LickelS. (9) They perceive that the parable was spoken against them ; 
seek to lay hold on him, but fear the people, Matt. 45, 46; Mark 12; 
Luke 19. 



MATTHEW. 

33 Hear another para- 
ble : There was a a cer- 
tain householder,which 
planted a vineyard, 
and hedged it round 
about, and digged a 
wine-press in it, and 
built a tower, and let 
it out to husbandmen, 
and went into a b far 

34 country : and when the 
time of the fruit drew 
near, he sent his ser- 
vants to the husband- 
men ; that they might 
receive c the fruits of it. 

35 And the husbandmen 
took his servants, and 
beat one, and killed 
another, and stoned 
another. 

36 Again, he sent other 
servants more than the 
first : and they did to 
them likewise. 



n But f last of all, he sent 
unto them his son, say- 
ing, They will rever- 

38 ence my son. But 
when the husbandmen 
saw the son, they said 
among themselves, 
This is the heir ; come, 
let us kill him, and let 
us seize on his inheri- 

39 tance. And they 
d caught him, and cast 
him out of the vineyard, 

40 and slew him. When the 
lord therefore of the 



MABK. 

1 And he began to 
speak unto them by 
parables. A certain 
man planted a vine- 
yard, and set a hedge 
about it, and digged a 
place for the wine-fat, 
and built a tower, and 
let it out to husband- 
men, and went into a 

2 b far country. And at 
the season, he sent to 
the husbandmen a ser- 
vant, that he might re- 
ceive from the hus- 
bandmen of the fruit 

3 of the vineyard. And 
they d caught him, and 
beat him, and sent him 

4 away empty. And 
again, he sent unto 
them another servant : 
and e at him they cast 
stones, and wounded 
him in the head, and 
sent him away shame- 

5 fully handled. And 
again, he sent another ; 
and him thev killed, 
and many others ; beat- 
ing some, and killing 

6 some. Having yet 
therefore one son, his 
well-beloved, he sent 
him also last unto 
them, saying, They 
will reverence my son. 

7 But those husbandmen 
said among themselves, 
This is the heir : come, 
let us kill him and the 
inheritance shall be 

8 ours. And they took 
him, and killed him, 
and cast him out of the 

9 vineyard. What shall, 



LUKE. 

Then began he to 
speak to the people this 
parable : A certain man 
planted a vineyard, 
and let it forth to hus- 
bandmen, and went in- 
to a b far country for a 



10 long time. And at the 
season he sent a servant 
to the husbandmen, 
that they should give 
him of the fruit of the 
vineyard : but the hus- 
bandmen beat him and 
sent him away empty. 

11 And again he sent an- 
other servant : and they 
beat him also, and en- 
treated him shamefully, 
and sent him away 

12 empty. And again he 
sent a third : and they 
wounded him also, and 

13 cast him out. Then 
said the lord of the 
vineyard, What shall 
I do ? I will send my 
beloved son : it may be 
they will reverence him 
£when they see him. 

14 But when the hus- 
bandmen saw him, 
they reasoned among 
themselves, saying, 
This is the heir : come, 
let us kill him, that the 
inheritance may be 

15 ours. So they cast him 
out of the vineyard, 
and killed him. What 
therefore shall the lord 
of the vineyard c'.o 



» 33. A man that was a. 
a 3, 39. Took. 
*37. Afterward. 



t 33, 1, 9. Another country. « 34. His fruits. 

« 4. Him they wounded in the head and handled shamefully. 

e 13. Omit when they see him. 



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163 



Matthew 21. 
vineyard coineth, what 
will he do unto those 

41 husbandmen ? They 
say unto him, He will 
miserably destroy those 
a wicked men, and will 
let out his vineyard 
unto other husband- 
men, which shall ren- 
der him the fruits in 

42 their seasons. Jesus 
saith unto them, Did 
ye never read in the 
scriptures, 

The stone which the build- 
ers rejected, 

The same is become the 
head of the corner : 

This ° is the Lord's doing, 

And it is marvelous in our 
eyes? 



Mark 12. 
therefore, the lord of 
the vineyard do? He 
will come and destroy 
the husbandmen, and 
will give the vineyard 
unto others. 



10 And have ye not 
b read this scripture, 

The stone which the build- 
ers rejected 

Is become the head of the 
corner: 
11 This b was the Lord's do- 
ing, 

And it is marvelous in our 
eves? 



43 Therefore say I unto 

you, The kingdom of God shall be taken from 

you, and given to a nation bringing forth the 
u fruits thereof. And whosoever shall fall on this 

stone, shall be broken : 

but on whomsoever it 

shall fall, it will d grind 

him to powder. 
* 5 And when the chief 

priests and Pharisees 

had heard his parables, 

they perceived that he 
46 spake of them. But 

when they sought to 

lay hands on him, they 

feared the multitude, 

because they took him 

for a prophet. 



MARK. 

And they sought to 
lay hold on him, but 
feared the people ; for 
they e knew that he had 
spoken the parable 
against them : and they 
left him, and went their 
way. 



Luke 20. 

16 unto them ? He shall 
come and destroy these 
husbandmen, and shall 
give the vineyard to 
others. And when they 
heard it, they said, God 

17 forbid. And he beheld 
them, and said, What 
is this then that is writ- 
ten, 



The stone which the build- 
ers rejected, 

The same is become ihe 
head of the corner? 



18 Whosoever shall fall 
upon that stone, shall 
be broken: but on 
whomsoever it shall 
fall, it will d grind him 

19 to powder. And the 
chief priests and the 
scribes the same hour 
sought to lay hands on 
him ; and they feared 
the people : for they 
perceived that he had 
spoken this parable 
against them. 



§ 146. Parable of the Marriage of the King's Son. 

MATT. 22 : 1-14. 

(1) A marriage made and parti.es bidden, 1-3. (2) Some of the bidden made 
Light of it, 4, 5. (3) Others ill-treat and slay his servants, 6. (4) The 
king destroys the murderers, 7. (5) Sends forth his servants and gathers 
guests from the highways, 8-10. (6) A man without the wedding garment, 
11-13. (7) Application of the parable, 14. 

MATTHEW. 

1 And Jesus answered and spake unto them again by parables, and said, 

2 The kingdom of heaven is like unto a certain king, Avhich made a f marriage 



» 41. Miserable. 

o 42, 11. Was from the Lord. 

« 12. Perceived. 



b 10. Even read. 

d 44, 18. Scatter nim as dust. 

f 2. Marriage feast. 



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Matthew 22. 

3 for his son, and sent forth his servants to call them that were bidden to the 

4 a wedding : and they would not come. Again he sent forth other servants, say- 
ing, Tell them which are bidden, Behold, I have prepared my dinner : my 
oxen and my fatlings are killed, and all things are ready : come unto the 

5 a marriage. But they made light of it, and went their ways, one to his farm, 

6 another to his merchandise. And the remnant took his servants, and entreated 

7 them spitefully, and slew them. b But when the king heard thereof, he was 
wroth : and he sent forth his armies, and destroyed those murderers, and 

8 burned up their city. Then saith he to his servants, the wedding is ready, 

9 but they which were bidden were not worthy. Go ye therefore into the high- 

10 ways, and as many as ye shall find, bid to the a marriage. So those servants 
Avent out into the highways, and gathered together all, as many as they found, 
both bad and good : and the wedding was furnished with guests. 

11 And when the king came in to see the guests, he saw there a man which 

12 had not on a wedding garment : and he saith unto him, Friend, how earnest 
thou in hither, not having a wedding garment ? And he was speechless. 

13 Then said the king to the servants, Bind him hand and foot, and take him 
away, and cast him into outer darkness : there shall be weeping and gnashing 

14 of teeth. For many are called, but few are chosen. 



§ 147. Question op the Pharisees and Herodians Concerning 
Payment op Tribute to Cesar. 



MATT. 22 : 15-22. 



MARK 12 : 13-17. 



LUKE 20 : 20-26. 



(1) Apian to entangle Jesus in his talk, Matt. 15; Mark 13; Luke 20. (2) 
The question concerning paying tribute, Matt. 16, 17; Mark 14; Luke 21, 

22. (3) Perceives and declares their craftiness, Matt. 18 ; Mark 15 ; Luke 

23. (4) Calls for apiece of tribute money, and inquires concerning the 
superscription, Matt. 19, 20 ; Mark 15, 16 ; Luke 24. (5) The inference : 
Render to Ccesar, etc. Their astonishment, Matt. 21, 22; Mark 17; 
Luke 25, 26. 

MATTHEW. MARK. LUKE. 



15 Then went the Phari- 
sees, and took counsel 
how they might en- 
tangle him in his talk. 

16 And they sent out un- 
to him their disciples, 
with the Herodians, 
saying, Master, we 
know that thou art 
true, and teachest the 
way of God in truth, 
neither carest thou for 
any man : for thou re- 
gardest not the person 

17 of men. Tell us, there- 
fore, What thinkest 
thou ? Is it lawful to 
give tribute unto Csesar 

18 or not ? But Jesus per- 
ceived their wicked- 



13 And they send unto 
him certain of the 
Pharisees, and of the 
Herodians, to catch him 

14 in his c words. And 
when they were come, 
they say unto him, 
Master, we know that 
thou art true, and 
carest for no man : for 
thou regardest not the 
person of men, but 
d teachest the way of 
God in truth : Is it law- 
ful to give tribute to 

15 Caesar, or not ? Shall 
we give, or shall we not 
give? But he, know- 
ing their hypocrisy, 
said unto them, Why 



20 And they watched 
h i m, and sent forth 
spies, which should 
feign themselves just 
men, that they might 
take hold of his c words, 
that so they might de- 
liver him unto the pow- 
er and authority of the 

21 governor. And they 
asked him, saying, 
Master, we know that 
thou sayest and teach- 
est rightly, neither ac- 
ceptest thou the per- 
son of any, but d teach- 
est the way of God 

22 truly. Is it lawful for 
us to give tribute 
unto Csesar, or no ? 



3, 5. 10. Marriage feast. 
13,20. Talk. 



7. But the king was wroth. 

14, 21. Of a truth teacheth the way of. 



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165 



Matthew 22. 
ness, and said, Why 
tempt ye me, ye hypo- 

19 crites ? show me the 
tribute money. And 
they brought unto him 

20 a penny. And he saith 
unto them, Whose is 
this image, and super- 

21 scription ? They say 
unto him, Cesar's. 
Then saith he unto 
them, Render therefore 
unto Caesar the things 
which are Caesar's ; and 
unto God, the things 

22 that are God's. When 
they had heard these 
words, they marveled, 
and left him, and went 
their way. 



Make: 12. 
tempt ye me ? bring me 
a penny, that I may see 

16 it. And they brought 
it. And he saith unto 
them, Whose is this 
image and superscrip- 
tion ? And they said 

17 unto him, Caesar's. And 
Jesus answering, said 
unto them, Render to 
Caesar the things that 
are Caesar's, and to God 
the things that are 
God's. And they mar- 
veled at him. 



Luke 20. 

23 But he perceived 
their craftiness, and 
said unto them, Why 

24 tempt ye me ? Show 
me a penny. Whose 
image and superscrip- 
tion hath it? They 
answered and said, Ca> 

25 sar's. And he said un- 
to them, Render there- 
fore unto Caesar the 
things which be Cae- 
sar's, and unto God the 
things which be God's. 

26 And they could not 
take hold of a his words 
before the people : and 
they marveled at his 
answer, and held their 
peace. 



§ 148. 



Question of the Sadducees Concerning the Resurrec- 
tion. Jesus puts them to Silence. 



MATT. 22 : 23-33. 



MARK 12 : 18-27. 



LUKE 20 : 27-40. 



(1) What the Pharisees denied, Matt. 23 ; Mark 18; Luke 27. (2) Their in- 
sidious question, Matt. 24-28; Mark 19-23; Luke 28-33. (3) Jesus ex- 
poses their ignorance of Scripture, and the power of God, Matt. 29, 30; 
Mark 24, 25; Luke 34-36. (4) Proves a future life and resurrection from 
Moses, Matt. 31, 32 ; Mark 26, 27 ; Luke 37, 38. (5) The multitude as- 
tonished, Matt. 33. (6) Certain scribes approve, Luke 39. (7) The Sad- 
ducees put to silence, Luke 40. 



MATTHEW. 

23 The same day came 
to him b the Sadducees, 
which say that there 
is no resurrection, and 

2i asked him, saying, 
Master, Moses said, If 
a man die, having no 
children, his brother 
shall marry his wife, 
and raise up seed unto 
his brother. 



Now, there were 
with us seven brethren : 
and the first, when he 
had married a wife, 
deceased, and, having 
no f issue, left his wife 



MARK. 

18 Then come unto him 
b the Sadducees, which 
say there is no resur- 
rection ; and they asked 

19 him, saying, Master, 
Moses wrote unto us, 
If a man's brother die, 
and leave his wife be- 
hind him, and leave no 
children, that his 
brother should take his 
wife, and raise up seed 
unto his brother. 

20 Now, there were 
seven brethren : and the 
first took a wife, and 
dying, left no seed. 

21 And the second took 
her, and died, neither 



LUKE. 

27 Then came to him 
certain of the Saddu- 
cees (which deny that 
there is any resurrec- 
tion), and they asked 

28 him, saying, Master, 
Moses wrote unto us, 
If c any man's brother 
die, having a wife, and 
he d die without chil- 
dren, that his brother 
should take his wife, 
and raise up seed unto 
his brother. 

29 There were therefore 
seven brethren : and 
the first took a wife, 
and died e without chil- 

30 dren. And the second 



» 26. The saying, 
a 28. Be childless. 



* 23, 18. Omit the. 
e29. Childless. 



c28. A. 
'25. Seed. 



166 



THE LAST PASSOVER WEEK. 



Matthew 22. 

26 unto his brother. Like- 
wise the second also, 
and the third, unto the 

27 seventh. And last of 
all the woman died al- 

28 so. Therefore, in the 
resurrection, whose 
wife shall she be of the 
seven '? for they all had 
her. 



29 Jesus answered and 
said unto them, Ye do 
err, not knowing the 
scriptures, nor the pow- 

30 er of God. For in the 
resurrection they nei- 
ther marry, nor are giv- 
en in marriage, but are 
as the angels of God ia 
heaven. 

31 But as touching the 
resurrection of the 
dead, have ye not 
read that which was 
spoken unto you by 

32 God, saying, I am the 
God of Abraham, and 
the God of Isaac, and 
the God of Jacob ? 
God is not the God of 
the dead, but of the 

33 living. And when the 
multitude heard this, 
they were astonished 
at his doctrine. 



Mark 12. 
left he any seed : and 

22 the third likewise. And 
the seven had her, 
and left no seed : last 
of all the woman died 

23 also. In the resurrec- 
tion b therefore, when 
they shall rise, whose 
wife shall she be of 
them ? for the seven 
had her to wife. 

24 And Jesus answer- 
ing, said unto them, Do 
ye not therefore err, 
because ye know not 
the scriptures, neither 

25 the power of God ? For 
when they shall rise 
from the dead, they 
neither marry, nor are 
given in marriage, but 
are as the angels c which 
are in heaven. 

26 And as touching the 
dead, that they rise ; 
have ye not read in the 
book of Moses, how in 
the bush God spake un- 
to him, saying, I am the 
God of Abraham, and 
the God of Isaac, and 
the God of Jacob? 

27 He is not the God of 
the dead, but the God 
of the living : ye there- 
fore do greatly err. 



Luke 20. 
a took her to wife, and 

31 he died childless. And 
the third took her ; and 
in like manner the sev- 
en also : and they left 
no children, and died. 

32 Last of all the woman 

33 died also. Therefore, 
in the resurrection, 
whose wife of them is 
she ? for seven had her 
to wife. 

34 And Jesus answer- 
ing, said unto them, 
The children of this 
world marry, and are 

35 given in marriage : but 
they which shall be ac- 
counted worthy to ob- 
tain that world, and 
the resurrection from 
the dead, neither mar- 
ry, nor are given in 

36 marriage : neither can 
they die any more : for 
they are equal unto the 
angels ; and are the 
children of God, being 
the children of the res- 
urrection. 

37 Now that the dead 
are raised, even Moses 
showed at the bush, 
when he calleth the 
LORD "the God of 
Abraham, and the God 
of Isaac, and the God 

38 of Jacob." For he is 
not a God of the dead, 

39 but of the living : for all live unto him. Then certain of the scribes answer- 

40 ing, said, Master, thou hast well said. d And after that, they durst not ask 
him any question at all. 



§ 149. A Lawyer Asks Concerning the Great Commandment in 

the Law. 



MATT. 22 : 34-40. 



MARK 12 : 28-34. 



(1) The Pharisees gathered together, Matt. 34. (2) A scribe asks, Which 
is the first and great commandment ? Matt. 35, 36 ; Mark 28. (3) Jesus 
points out the first and second commandment (Deut. 6 : 4, 5; Lev. 19: 18), 
Matt. 37-40 ; Mark 29-31. (4) The scribe approves his answer, Mark 32, 
33. (5) The approving reply of Jesus, Mark 34. 



» 30. Omit took to eud of ver. 
c 25. Omit which are. 



i> 23. Omit therefore when they shall rise, 
a 40. For they durst not any more ask. 



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167 



MATTHEW. 

34 But when the Pharisees had heard 
that he had put the Sadducees to 
silence, they were gathered together. 

35 Then one of them, which was a 
lawyer, asked him a question, tempt- 

36 ing him, a and saying, Master, which 
is the great commandment in the 

37 law? Jesus said unto him, "Thou 
shalt love the LORD thy God with 
all thy heart, and with all thy soul, 

38 and with all thy mind." This is the 

39 first and great commandment. And 
the second is like unto it, "Thou 
shalt love thy neighbor as thyself." 

40 On these two commandments hang 
all the law and the prophets. 



MARK. 



28 And one of the scribes came, and 
having heard them reasoning to- 
gether, and perceiving that he had 
answered them well, asked him, 
Which is the first commandment of 

29 all ? And Jesus answered him, The 
first of all the commandments is, 
"Hear, O Israel; the LORD *>our 

30 God is one LORD : and thou shalt 
love the LORD thy God Avith all thy 
heart, and with all thy soul, and 
with all thy mind, and with all thy 
strength :" c this is the first command- 

31 ment. d And the second is like, name- 
ly this, " Thou shalt love thy neighbor as thyself: " there is none other com- 

32 mandment greater than these. And the scribe said unto him, Well, Master, 
thou hast said the truth : e for there is one God ; and there is none other but 

33 he ; and to love him with all the heart, and with all the understanding, and 
with all the soul, and with all the strength, and to love his neighbor as him- 

34 self, is more than all whole burnt-offerings and sacrifices. And when Jesus saw 
that he answered discreetly, he said unto him, Thou art not far from the king- 
dom of God. And no man after that durst ask him any question. 

§ 150. The Question of Jesus to the Pharisees Respecting 
the Son of David. 



MATT. 22 : 41-46. 



MARK 12 : 35-37. 



LUKE 20 : 41-44. 



(1) Jesus asks, Whose son is Christ? Matt 41, 42. (2) They reply, The 
Son of David, Matt. 42. (3) Jesus farther asks, How is C/wist both 
David's son and Lord? (Ps. 110: 1), Matt. 43-45; Mark 36, 37; Luke 
41-44. (4) All put to silence, Matt. 46. (5) The common people hear him 
gladly, Mark 37. 



MATTHEW. 

41 While the Pharisees 
were gathered togeth- 
er, Jesus asked them, 

42 saying, What think ye 
of f Christ? whose son 
is he ? They say unto 
him, The son of David. 

43 He saith unto them, 
How then doth David 
in * spirit call him 
LORD, saying, 

44 The LORD said unto my 

Lord, 
Sit thou on my right hand, 
Till 1 make thine enemies 

thy footstool ? 



MARK. 



35 And Jesus answered 
and said, while he 
taught in the temple, 
How say the scribes 
that f Christ is the son 

36 of David ? s For David 
himself said by the 
Holy Ghost, 



LUKE. 



41 And he said unto 
them, How say they 
that f Christ is David's 

42 son ? h And David him- 
self saith in the book 
of Psalms, 



The LORD 

Lord, 
Sit thou on my right hand, 
Till I make thine enemies 

thy footstool. 



said to my The LORD said unto my 
Lord, 
Sit thou on my right hand, 
43 Till I make thine enemies 
thy footstool. 



a 35. Omit and saying. 
30. Omit this . . . commandment. 
• 32. That he is one ; and there. 
b 36. Omit For. 



b 29. Or the Lord is our God ; the Lord is one. 

d 31. The second is this. 

f42, 35, 41. The Christ. 

h 42. For. i 43. The Spirit. 



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THE LAST PASSOVER WEEK. 



Matthew 22. 

45 If David then call him 
LORD, how is he his 

46 son ? And no man was 
able to answer him a 
word ; neither durst 
any man, from that day 
forth, ask him any more 
questions. 



Mark 12. 
37 David a therefore him- 
self calleth him LORD, 
and whence is he then 
his son? And b the 
common people heard 
him gladly. 



Luke 20. 
44 David therefore calleth 
him LORD, how is he 
then his son ? 



§ 151. The Last Public Discourse of Jesus to the Jews. 
Warning and Woes Against the Scribes and Pharisees. 



MATT. 23 : 1-39. 



MARK 12 : 38-40. 



LUKE 20 : 45-47. 



(1) Jesus addresses the multitude and his disciples, Matt. 1 ; Mark 38 ; Luke 
45. (2) Warns them against imitating the Pharisees in their rigor toward 
others and their laxity with respect to themselves, Matt. 2-4. (3) Against 
their love of applause and their ostentatious vanity, Matt. 5-7 ; Mark 38, 
39; Luke 46. (4) Exhorts them to fraternal feeling and humility , Matt, 
8-12. (5) Woes upon the Pharisees for their perversion of truth, Matt. 13. 
(6) For their opjiression, Matt. 14: Mark 40; Luke 47. (7) For their 
proselyting zeal and its evil results, Matt. 15. (8) For their fraudulent 
oaths, Matt. 16-22. (9) For omitting the weightier matters of the law, Matt. 
23, 24. (10) For their inward wickedness, Matt. 25, 26. (11) For their 
hypocrisy and iniquity, Matt. 27, 28. (12) For persecuting God's ser- 
vants, while they profess to honor the ancient prophets, Matt. 29-33. 
(13) Foretells their future persecution and ruin, Matt. 34-36. (14) 
Lamentation over Jerusalem, Matt. 37, 38. (15) A word of hope, Matt. 
39 

' MATTHEW. MARK. LUKE. 



1 Then spake Jesus to 
the multitude, and to 

2 his disciples, saying, 



And he said unto 
them in his doctrine, 



Then in the audience 
of all the people, he 
said unto his disciples, 
The scribes and the 

3 Pharisees sit in Moses' seat. All therefore whatsoever they bid you observe, 
that observe and do : but do not ye after their works : for they say, and do 

4 not. c For they bind heavy burdens, and grievous to be borne, and lay 
them on men's shoulders ; but they themselves will not move them with one 

5 of their fingers. But all their works they do for to be seen of men : 
they make broad their phylacteries, and enlarge the borders of their gar- 

6 ments, and love the 

MARK. 



d uppermost rooms at 
feasts, and the chief 
seats in the synagogues, 

7 and e greetings in 
the markets, and to 
be called of men, Rab- 

8 bi, Rabbi. But be not 
ye called Rabbi : for 
one is your h Master,eww 
Christ; and all ye are 

9 brethren. And call no 
man your father upon 



Beware of the scribes, 
which love to go in 
long clothing, and love 
salutations in the mar- 
39 ket-places, and f the 
chief seats in the syn- 
agogues, and the up- 
permost £ rooms at 
feasts : 



LUKE. 

46 Beware of the scribes, 
which desire to walk 
in long robes, and love 
e greetings in the mar- 
kets, and f the highest 
seats in the syna- 
gogues, and the chief 
s rooms at feasts ; 



a 37. Omit therefore. b 37. Or the great multitude. c 4. Yea they. 

a 6. Chief place. e 7, 46. Salutations in the market-places. 

f 39, 46. And chief. s 39, 46. Places. h 8. Teacher, and all. 



THE LAST PASSOVER WEEK. 169 

Matthew 23. 

10 the earth : for one is your Father, which is in heaven. Neither be ye called 

11 masters : for one is your Master, even Christ. But he that is greatest among 

12 you, shall be your servant. And whosoever shall exalt himself, shall be 
abased ; and he that shall humble himself, shall be exalted. 

13 But woe unto you, scribes and Pharisees, hypocrites ! for ye shut up 
the kingdom of heaven against men : for ye neither go in yourselves, 
neither suffer ye them 

that are entering, to 

14 go in. a Woe unto you, MARK. LUKE. 
scribes and Pharisees, 

hypocrites ! for ye de- 40 which devour widows' 47 which devour widows' 

vour widows' houses, houses, and for a pre- houses, and for a show 

a n d f o r a pretense tense make long pray- make long prayers: 

make long prayers : ers : these shall receive the same shall receive 

therefore ye shall re- greater b damnation. greater b damnation, 
ceive the greater b dam- 

15 nation. Woe unto 

you, scribes and Pharisees, hypocrites ! for ye compass sea and land to make 
one proselyte ; and when he is made, ye make him two-fold more the child of 
c hell than yourselves. 

16 Woe unto you, ye blind guides ! which say, Whosoever shall swear by the 
temple, it is "nothing ; but whosoever shall swear by the gold of the temple, 

17 he is a debtor. Ye fools, and blind ! for whether is greater, the gold, or the 

18 temple that sanctifieth the gold ? And, AVhosoever shall swear by the altar, 
it is nothing ; but whosoever sweareth by the gift that is upon it, he is d guilty. 

19 Ye e fools, and blind ! for whether is greater, the gift, or the altar that sancti- 

20 fieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and 

21 by all things thereon. And whoso shall swear by the temple, sweareth by it, 

22 and by him that dwelleth therein * And he that shall swear by heaven, 
sweareth by the throne of God, and by him that sitteth thereon. 

23 Woe unto you, scribes and Pharisees, hypocrites ! for ye pay tithe of mint, 
and anise, and cummin, and have omitted the weightier matters of the law, 
judgment, mercy, and faith : these ought ye to have done, and not to leave the 

24 other undone. Ye blind guides ! which strain f at a gnat, and swallow ?a 

25 camel. Woe unto you, scribes and Pharisees, hypocrites ! for ye make clean 
the outside of the cup and of the platter, but within they are full of extortion 

26 and excess. Thou blind Pharisee! cleanse first that which is within the cup 
and platter, that the outside of them may be clean also. 

27 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto 
whited sepulchres, which indeed appear beautiful outward, but are within full 

28 of dead men's bones, and of all uncleanness. Even so ye also outwardly 
appear righteous unto men, but w r ithin ye are full of hypocrisy and iniquity. 

29 Woe unto you, scribes and Pharisees, hypocrites ! because ye build the 

30 tombs of the prophets, and garnish the sepulchres of the righteous, and say, 
If we had been in the days of our fathers, we would not have been partakers 

31 with them in the blood of the prophets. Wherefore, ye be witnesses unto 

32 yourselves, that ye are the children of them which killed the prophets. Fill 

33 ye up then the measure of your fathers. Ye serpents ! ye h generation of 
vipers ! how can ye escape the • damnation of hell ? 

34 Wherefore, behold, I send unto you prophets, and wise men, and scribes ; 
and some of them ye shall kill and crucify, and some of them shall ye scourge 

35 in your synagogues, and persecute them from city to city ; that upon you may 
come all the righteous blood shed upon the earth, from the blood of righteous 

8 14. Omit ver. 14, or text. b 14, 40, 47. Condemnation. = 15. Gehenna, 

d 18. A debtor. « 19. Omit fools and. 1 24. Out the. 

e24. The. J>33. Offspring. »33. Judgment. 
15 



170 THE LAST PASSOVER WEEK. 

Matthew 23. 
Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between 

36 the a temple and the altar. Verily, I say unto you, All these things shall 
come upon this generation. 

37 O Jerusalem ! Jerusalem ! thou that killest the prophets, and stonest them 
which are sent unto thee, how often would I have gathered thy children to- 
gether, even as a hen gathereth her chickens under her wings, and ye would 

38 39 not ! Behold, your house is left unto you desolate ! For" I say unto you, 
Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in 
the name of the LORD ! 

§ 152. The Widow's Mite. 
MARK 12 : 41-44. LUKE 21 : 1-4. 

(1) The rich casting in much into the treasury, Mark 41 ; Luke 1. (2) A widow 
throws in two mites, Hark 42 ; Luke 2. (3) Jesus affirms that she has cast in 
more than they all, Mark 43, 44 ; Luke 3, 4. 

MARK. LUKE. 

41 And Jesus sat over against the 
treasury, and beheld how the people 

cast money into the treasury : and l And he looked up and saw the 

many that were rich cast in much. rich men casting their gifts into the 

42 And there came a b certain poor 2 treasury. And he saw c also a cer- 
widow, and she threw in two mites, tain poor widow, casting in thither 

43 which make a farthing. And he two mites, 
called unto him his disciples, and 

saith unto them, Verily, I say unto 3 And he said, Of a truth I say unto 

you, That this poor widow hath cast you, That this poor widow hath cast 

more in, than all they which have 4 in more than they all. For all these 

44 cast into the treasury. For all they d have of their abundance cast in unto 
did cast in of their abundance : but the offerings of God : but she of her 
she of her want did cast in all that e penury hath cast in all the living 
she had, even all her living. that she had. 

§ 153. Reflections on the Unbelief of the Jews. 

JOHN 12 : 37-50. 

(1) The obstinate unbelief of the Jews, 37. (2) Tn accordance with prophecy 
(Isa. 53 : 1), 38. (3) Their judicial blindness had also been foretold (Isa. 6 : 
10), 39-41. (4) Why many that believed did not acknowledge him, 42, 43. (5) 
What Jesus said to them of his own divine mission, and of the danger of re- 
jecting him, 44-50. 
J JOHN. 

37 But though he had done so many f miracles before them, yet they believed 

38 not on him : that the saying of Esaias the prophet might be fulfilled, which 
he spake, 

LORD, who hath believed our report ? 
And to whom hath the arm of the LORD been revealed? 

39 Therefore they could not believe, because that Esaias said again, 

*) He hath blinded their eyes, 

And hardened their heart; 
That they should not see with their eyes, 
Nor understand with their heart, 
% And be converted, and I should heal them. 



» 35. Sanctuary. b 42. Gr., one poor. c 2 Omit also. a 4. Did. 

e 4. Want did cast in. ' 37. Signs. b 40. And turn. 



THE LAST PASSOVER WEEK. 171 

John 12. 

41 These things said Esaias, a when he saw his glory, and spake of him. 

42 Nevertheless, among the chief rulers also many believed on him ; but be- 
cause of the Pharisees they did not confess 'him, lest they should be put out 

43 of the synagogue : for they loved the b praise of men more than the b praise 
of God. 

44 Jesus cried, aud said, He that believeth on me, believeth not on me, but on 

45 * him that sent me : and he that seeth me, seeth him that sent me. I am 
come a light into the world, that whosoever believeth on me should not abide 

47 in darkness. And if any man hear my words, and c believe not, 1 judge him 

48 not : for I came not to judge the world, but to save the world. He that re- 
jecteth me, and receiveth not my words, hath one that judgeth him : the word 

49 that I have spoken, the same shall judge him in the last day. For I have not 
spoken of myself; but the Father which sent me, he gave me a command- 

50 ment, what I should say, and what I should speak. And I know that his 
commandment is life everlasting : whatsoever I speak therefore, even as the 
Father said unto me, so I speak. 



§ 154. Jesus Leaves the Temple ; and on the Mount of Olives Dis- 
courses to his Disciples on the Destruction of Jerusalem, and 
his Second Coming. 

MATT. 24 : 1-61. MARK 13 : 1-37. LUKE 21 : 5-36. 

(1) Jesus predicts to his disciples the destruction of the temple as he leaves it, 
Matt. 1, 2 ; Mark 1, 2 ; Luke 5, 6. (2) As he sits on Olivet, they ask him, 
When shall these things be ? What the sign of thy coming f And of the end 
of the world? Matt.'d; Mark 3,4; Luke 7. (3) Warns them against false 
Christs, Matt. 4, 5 ; Mark 5, 6 ; Luke 8. (4) Cautions them against supposing 
that wars, famine, and pestilence were signs of his coming ; those but the be- 
ginning of sorrows, Matt. 6-8 ; Mark 7, 8 ; Luke 9-11. (5) Must expect perse- 
cution, but must rely on the Holy Spirit in making their defense, Matt. 9, 10 ; 
Mark 9-13 ; Luke 12-17. (6) Warned of false prophets, and of love waxing 
cold, Matt. 11, 12. (7) Who shall be saved, Matt. 13 ; Mark 13 ; Luke 18, 19. 
(8) The gospel must be preached to all nations before the final consummation, 
Matt. 14 ; Mark 10. 

(9) Instructs them ivhat to do when they should see Daniel 9 : 27 fulfilled, Matt. 
15-18; Mark 14-16 ; Luke 20-22. (10) The woe upon those with child ; for 
what to pray, Matt. 19, 20 ; Mark 17, 18 ; Luke 23. (11) The severity of the 
tribulation ; Jerusalem trodden down of the Gentiles, Matt. 21 ; Mark 19 ; 
Luke 23, 24. (12) Those days shortened for the sake of believers, Matt. 22 ; 
Mark 20. (13) Warns them then against false Christs, Matt. 23-26; Mark 
21-23. (14) His coming as conspicuous as the lightning, and as sure as the 
flight of eagles to their prey, Matt. 27, 28. (15) Great and terrible changes in 
nature, Matt. 29 ; Mark 24, 25; Luke 25, 26. (16) The sign of the Son of 
man, and the gathering of the elect, Matt. 30, 31 ; Mark 26, 27 ; Luke 27, 28. 
(17) By a parable of the fig tree, he teaches them to judge of the time, Matt. 
32, 33 ; Mark 28, 29 ; Luke 29-31. (18) In a certain sense fulfilled in that 
generation, Matt. 34 ; Mark 30 ; Luke 32. (19) His word sure ; but the time 
known only to his Father, Matt. 35, 36; Mark 31, 32; Luke 33. (20) His 
coming unexpected, as the flood in the days of Noah, Matt. 37-41. 

(21) Exhorts his disciples to vigilance, Matt. 42 ; Mark 33 ; Luke 34. (22) As 
servants for the return of their master, Mark 34-37 ; Luke 34-36. (23) As 
against a thief, Matt 43-45. (24) The faithful servant, and his reward, Matt. 
45-47. (25) The unfaithful servant, and his punishment, Matt. 48-51. 

» 41. Because. i> 43. Glory. - il. Keep them not. 



172 



THE LAST PASSOVER WEEK. 



MATTHEW. 

1 And Jesus went out, 
and a departed from the 
temple : and his dis- 
ciples came to him for 
to show him the 
buildings of the tem- 

2 pie. And c Jesus said 
unto them, See ye not 
all these things ? Veri- 
ly, I say unto you, 
There shall not be left 
here one stone upon 
another that shall not 
be thrown down. 

3 And as he sat upon 
the mount of Olives, 
the disciples came unto 
him privately, saying, 
Tell us, when shall 
these things be? and 
what shall be the sign 
of thy coming, and of 
the end of the world ? 

4 And Jesus answered 
and said unto them, 
Take heed that no man 

5 deceive you. For many 
shall come in my name, 
saying, I am s Christ ; 
and shall deceive many. 

6 And when ye shall 
hear of wars, and ru- 
mors of wars, see that 
ye be not troubled : for 
h all these things l must 
come to pass, but the 

7 end is not yet. For 
nation shall rise against 
nation, and kingdom 
against kingdom : and 
there shall be famines, 
m and pestilences, ^ and 
earthquakes, in divers 

8 places. All these are 
the beginning of sor- 
rows. 



Then shall they de- 
liver you up to be 
afflicted, and shall kill 



MABK. 

1 And as he went out 
of the temple, one of 
his disciples saith unto 
him, Master, see what 
manner of stones, and 
b what buildings, are 

2 here ! And Jesus an- 
swering, said unto him, 
Seest thou these great 
buildings? there shall 
not be left d one stone 
upon another, that 
shall not be thrown 
down. 

3 And as he sat upon 
the mount of Olives, 
over against the tem- 
ple, Peter, and James, 
and John, and Andrew, 
asked him privately, 

4 Tell us, when shall 
these things be ? and 
what shall be the sign 
when all these things 

5 shall be fulfilled? And 
Jesus e answering them, 
began to say, Take 
heed lest any man de- 

6 ceive you : for many 
shall come in my name, 
saying, I am f Christ; 
and shall deceive many. 

7 And when ye shall hear 
of wars, and rumors 
of wars, be ye not 
troubled: for such 
things must needs k be ; 
but the end shall not be 

8 yet. For nation shall 
rise against nation, and 
kingdom against king- 
dom : and there shall be 
earthquakes in divers 
places, and there shall 
be famines, n and trou- 
bles: these are the be- 
ginnings of sorrows. 

9 But take heed to 
yourselves : for they 
shall deliver you up to 
councils ; and in the 



LUKE. 



5 And as some spake 
of the temple, how it 
was adorned with good- 
ly stones and gifts, he 

6 said, As for these 
things which ye be- 
hold, the days will 
come, in the which 
there shall not be d left 
one stone upon another, 
that shall not be thrown 
down. 



7 And they asked him, 
saying, Master, but 
when shall these things 
be ? and what sign will 
there be when these 
things shall come to 

8 pass ? And he said, 
Take heed that ye 
be not deceived : for 
many shall come in 
my name, saying, I am 
f Christ ; and the time 
draweth near : go ye 
not therefore after 

9 them. But when ye 
shall hear of wars and 
commotions, be not ter- 
rified : for these things 
1 must first come to pass ; 
but the end is not l by 

10 and by. Then said he 
unto them, Nation shall 
rise against nation, and 
kingdom against king- 

11 dom : and great earth- 
quakes shall be in di- 
vers places, and fam- 
ines, and pestilences : 
and fearful sights and 
great signs shall there 
be from heaven. 

12 But before all these, 
they shall lay their 
hands on you, and per- 
secute you, delivering 



» 1. Was going on his way. 

a 2, 6. Left here. 

e 5. The Christ. 

k 7. Come to pass. 

B 7. Omit and pestilences. 



t> 1. What manner of buildings I 

e 5. Omit answering them. 

h 6. Omit all. 

i 9. Immediately. 

° 8. Omit and troubles. 



« 2. He answered and. 
f6, 8. Am he. 
' C, 9. Must needs. 



THE LAST PASSOVER WEEK. 



173 



Matthew 24. 

you : and ye shall be 
ha L ed of all nations for 
my name's sake. 



10 And then shall many 
be offended, and shall 
betray one another, 
and shall hate one 
another. 

11 And many false 
prophets shall rise, and 
shall deceive many. 

12 And because iniquity 
shall abound, the love 
of many shall wax cold. 

13 But he that shall en- 
dure unto the end, the 
same shall be saved. 

14 And this gospel of 
the kingdom shall be 
preached in all the 
world, for a witness 
unto all nations ; and 
then shall the end 
come. 

15 When ye, therefore, 
shall see the abomina- 
tion of desolation, 
spoken of by Daniel 
the prophet, stand in 
the holy place e (whoso 
readeth, let him under- 

16 stand), then let them 
which be in Judea flee 

17 into the mountains : let 
him which is on the 
house-top not come 
down to take any thing 

18 out of his house : neither 
let him which is in the 



Maek 13. 

synagogues ye shall be 
beaten : and ye shall be 
brought before rulers 
and kings for my sake, 
for a testimony against 

11 them. . . . But when 
they shall lead you, and 
deliver you up, a take no 
thou g"h t beforehand 
what ye shall speak, 
neither do ye premedi- 
tate ; but whatsoever 
shall be given you in 
that hour, that speak 
ye ; for it is not ye that 
speak, but the Holy 
12 Ghost. Now the broth- 
er shall betray the 
brother to death, and 
the father the son : and 
children shall rise up 
against their parents, 
and shall cause them to 

13 be put to death. And ye 
shall be hated of all men 
for my name's sake : 
But he that shall en< 
dure unto the end, the 
same shall be saved. 

10 And the gospel must 
first be c published 
among all nations. 



Luke 21. 

you up to the syna- 
gogues, and into pris- 
ons, being brought be- 
fore kings and rulers for 

13 my name's sake. And 
it shall turn to you for 

14 a testimony. Settle it 
therefore in your hearts, 
not to meditate before 
what ye shall answer. 

15 For I will give you 
a mouth and wisdom, 
which all your adver- 
saries shall not be able 
to gainsay nor resist. 

16 And ye shall be be- 
trayed both by parents, 
and brethren, and kins- 
folks, and friends ; and 
some of you shall they 
cause to be put to death. 

17 And ye shall be hated 
of all men for my 
name's sake. 



But there shall not a 
hair of your head per- 
ish. In your patience 
b possess ye your souls. 



14 But when ye shall 
see the abomination 
of desolation, d spoken 
of by Daniel t h e 
prop he t, standi ng whe re 
it ought not (let him 
that readeth under- 
stand), then let them 
that be in Judea flee to 

15 the mountains : and let 
him that is on the 
house-top not go down 
f into the house, neither 
enter therein, to take 
any thing out of his 



20 And when ye shall 
see Jerusalem compass- 
ed with armies, then 
know that the desola- 
tion thereof is nigh. 

21 Then let them which 
are in Judea flee to the 
mountains ; and let 
them which are in the 
midst of it depart out ; 
and let not them that 
are in the s countries en- 

22 ter thereinto. For these 
be the days of ven- 
geance, that all things 



* 11. Be not anxious. b 19. Ye shall win. ° 10. Preached, 
d 14. Omit spoken of by Daniel the prophet. 

• 15. Let him that readeth. * 15. Omjt into the house. e 21. Country. 



174 



THE LASr PASHOVER WEEK. 



Matthew 24. 
field return back 
take his clothes. 



19 And woe unto them 
that are with child, 
and to them that give 
suck in those days ! 

20 But pray ye that your 
flight be not in the 
winter, neither on the 

21 sabbath-day : for then 
shall be great tribula- 
tion, such as was not 
since the beginning of 
the world to this time, 
no, nor ever shall be. 

22 And except those days 
b should be shortened, 
there c should no flesh 
be saved: but for the 
elect's sake, those days 
shall be shortened. 

23 Then if any man shall say unto you, 
' Lo, here is Christ,' or ' there ! ' be- 

24 lieve it not. For there shall arise 
false Christs, and false prophets, and 
shall show great signs and won- 
ders : d insomuch that, if it were 
possible, they shall deceive the 

25 very elect. Behold, I have told you 

26 before. Wherefore, if they shall 
Behold, he 



Mark 13. 
to 16 house : and let him that 
is in the field not turn 
back again for to take 
up his garment. 

17 But woe to them that 
are with child, and to 
them that give suck, in 

18 those days ! And pray 
ye that your flight be 

19 not in the winter. For 
in those days shall be 
a affliction, such as was 
not from the beginning 
of the creation which 
God created unto this 
time, neither shall be. 

20 And except that the 
Lord had shortened 
those days, no flesh 
c should be saved : but 



Luke 21. 
which are written may 
be fulfilled. 



23 But woe unto them 
that are with child, and 
to them that give suck 
in those days ! for there 
shall be great distress 
in the land, and wrath 

24 upon this people. And 
they shall fall by the 
edge of the sword, and 
shall be led away cap- 
tive into all nations : 
and Jerusalem shall be 
trodden down of the 
Gentiles, until the 
times of the Gentiles be 
fulfilled. 



for the elect's sake, 

whom he hath chosen, he hath short- 
ened the days. 

21 And then, if any man shall say to 
you, ' Lo, here is Christ ! ' or ' Lo, 

22 he is there ! ' believe him not. For 
false Christs and false prophets shall 
rise, and shall show signs and won- 
ders, e to seduce, if it were possible, 

23 even the elect. But take ye heed : 
behold, I have foretold you all 
things. 



say unto you, * ±>enoin, ne is in 

the desert ! ' go not forth : ' behold, he is in the secret chambers ! ' 

27 believe it not. For as the lightning cometh out of the east, and shineth 

28 even unto the west ; so shall also the coming of the Son of man be. For 
wheresoever the carcass 

MARK. 



is, there will the eagles 
be gathered together. 

Immediately after 
the tribulation of those 
days, shall the sun be 
darkened, and the 



But in those days, af- 
ter that tribulation, the 
sun shall be darkened, 
and the moon shall not 
moon shall not give 25 give her light, and the 
her light, and the stars stars of heaven shall 
fall, and the powers 
that are in heaven shall 
26 be shaken. And then 
shall they see the Son 
of man coming in the 



shall fall from heaven 
and the powers of the 
heavens shall be shak- 
en : and then shall 
appear the sign of the 



LUKE. 

And there shall be 
signs in the sun, and 
in the moon, and in the 
stars ; and upon the 
earth distress of na- 
tions, with perplexity ; 
f the sea and the waves 
roaring ; s men's hearts 
failing them for fear, 
and for looking after 
those things which are 



» 19. Tribulation. t> 22. Had been. 

* 22, 20. Would have been. 
d 24. So as to lead astray, if possible, even the. 
e 22. That they may lead astray, if possible, the, 
f 25. For the roaring of the sea and the billows. 
e 2G. Men fainting for fear, and for expectation of. 



THE LAST PASSOVER WEEK. 



175 



Matthew 24. 
Son of man in heaven ; 
and then shall all the 
tribes of the earth 
mourn, and they shall 
see the Son of man 
corning in the clouds 
of heaven with power 
31 and great glory. And 
he shall send his an- 
gels with a great sound 
of a trumpet, and they 
shall gather together 
his elect from the four 
winds, from one end of 
heaven to the other. 



Maek 13. 
clouds, with great pow- 
er and glory. 



« And then shall he 
send his angels, and 
shall gather together 
his elect from the four 
winds, from the utter- 
most part of the earth 
to the uttermost part 
of heaven. 



Luke 21. 
coming on the earth : 
for the powers of heav- 
en shall be shaken. 

27 And then shall they 
see the Son of man 
coming in a cloud, with 
power and great glory. 

28 And when these things 
begin to come to pass, 
then look up, and lift 
up your heads : for your 
redemption draweth 
nigh. 



32 Now learn a parable 
of the fig tree : When 
his branch is yet ten- 
der, and putteth forth 
leaves, ye know that 

33 summer is nigh : so 
likewise ye, when ye 
shall see " all these 
things, know that it i3 
near, even at the doors. 

34 Verily, I say unto you, 
This generation shall 
not pass, till all these 
things be a fulfilled. 

35 Heaven and earth 
shall pass away, but 
my word shall not pass 

36 away. But of that day 
and hour knoweth no 
b man, no, not the an- 



28 Now learn a parable 29 And he spake to them 

of the fig tree : When a parable : Behold the 

her branch is yet ten- fig tree, and all the 

der, and putteth forth 30 trees ; when they now 



leaves, ye know that 

29 summer is near : so ye 
in like manner, when 
ye shall see these 
things come to pass, 
know that it is nigh, 

30 even at the doors. Veri- 
ly, I say unto you, That 
this generation shall 
not pass, till all these 
things be a done. 

31 Heaven and earth 
shall pass away; but 
my words shall not 

32 pass away. But of 
that day and that hour 
knoweth no b man, no, 
not the angels which 
are in heaven, neither 
the Son, but the Father. 



shoot forth, ye see 
and know of your own 
selves that summer is 

31 now nigh at hand. So 
likewise ye, when ye 
see these things come 
to pass, know ye that 
the kingdom of God is 

32 nigh at hand. Verily, 
I say unto you, This 
generation shall not 
pass away, till all be 

33 a fulfilled." Heaven and 
earth shall pass away : 
but my words shall not 
pass away. 



gels of heaven, but c my 

37 Father only. But as 
the days of Noe were, 
so shall also the com- 

38 ing of the Son of man be. For as in the days that were before the flood, they 
were eating and drinking, marrying and giving in marriage, until the day 

39 that Noe entered into the ark, and knew not until the flood came, and took 

40 them all away : so shall also the coming of the Son of man be. Then shall 

41 two be in the field ; the one shall be taken, and the other left. Two women 
shall be grinding at the mill; the one shall be taken, and the other left. 

42 Watch therefore ; for ye know not d what hour your Lord doth come. 

43 But know this, that if the good man of the house had known in what watch 
the thief would come, he would have watched, and would not have suffered 

44 his house to be broken up. Therefore be ye also ready : for in such an hour 
as ye think not, the Son of man cometh. 

45 Who then is a faithful and wise servant, whom his Lord hath made ruler 

46 over his household, to give them meat in due season? Blessed is that servant, 



34. 30, 32. Accomplish* 

u3. .iluj. 



1 36, 32. One, not even. 
42. On what day. 



THE LAST PASSOVER WEEK. 



Matthew 24. 

47 whom his lord, when he cometh, shall find so doing. Verily, I say unto you, 
That he shall make him ruler over all his goods. 

48 But and if that evil servant shall say in his heart, ' My lord delayeth his 

49 coming ; ' and shall begin to smite his fellow-servants, and to eat and drink 

50 with the drunken ; the lord of that servant shall come in a day when he 

51 looketh not for him, and in an hour that he is not aware of, and shall cut him 
asunder, and appoint him his portion with the hypocrites; there shall be 
weeping and gnashing of teeth. 

MARK. LUKE. 

33 Take ye heed, watch and pray : 34 And take heed to yourselves, lest 
for ye know not when the time is. at any time your hearts be over- 

34 For the Son of man is as a man a tak- charged with surfeiting and drunk- 
ing a far journey, who left his house, enness, and cares of this life, and so 
and gave authority to his servants, that day come upon you unawares, 
and to every man his work ; and 35 For as a snare shall it come on all 
commanded the porter to watch. them that dwell on the face of the 

35 Watch ye therefore; for ye know 36 whole earth. Watch ye b therefore, 
not when the master of the house and pray always, that ye may be 
cometh, at even, or at midnight, or accounted worthy to escape all 
at the cock-crowing, or in the morn- these things that shall come to pass, 

36 ing : lest coming suddenly, he find and to stand before the Son of man. 

37 you sleeping. And what I say unto 
you, I say unto all, Watch. 

§ 155. Jesus Enforces Watchful Preparation and Watchful Activ- 
ity, by the Parables of the Ten Virgins and the Talents. 

Mount of Olives. 

MATT. 25 : 1-30. 

(1) The Jive wise virgins with oil; the five foolish with no oil, 1-4. (2) All 
sleep waiting for the bridegroom, 5. (3) All arose and trimmed their 
lamps when the bridegroom roas coming, 6, 7. (4) The foolish fail to get 
oil of the wise, 8, 9. (5) While they go and buy, those ready enter, and 
the door is shut, 10. (6) The foolish fail to get admittance, 11, 12. (7) 
The lesson taught, watchful preparation, 13. (8) A man delivering 
talents to three servants, 14, 15. (9) What use they made of them, 16- 
18. (10) Their lord reckoneth with them, 19. (11) The good account of 
the first two, and their reward, 20-23. (12) The bad account of the last, 
and his punishment, 24-30. 

MATTHEW. 

1 Then shall the kingdom of heaven be likened unto ten virgins, which took 

2 their lamps and went forth to meet the bridegroom. And five of them were 

3 wise, and five were foolish. c They that were foolish took their lamps, and 

4 took no oil with them : but the wise took oil in their vessels with their lamps. 

5 While the bridegroom tarried, they all slumbered and slept. And at mid- 

6 night there d was a cry made, Behold the bridegroom cometh ; go ye out to 

7 8 meet him ! Then all those virgins arose, and trimmed their lamps. And the 
foolish said unto the wise, Give us of your oil ; for our lamps are e gone out. 

9 But the wise answered, saying, Not so ; lest there be not enough for us and 

10 you : but go ye rather to them that sell, and buy for yourselves. And while 

they went to buy, the bridegroom came ; and they that were ready, went in 

a 34. Sojourning in another country. b 3 f i. At every season, making supplication that. 
« 3. For the foolish. d 6. Is a cry, Behold, the bridegroom. »8. Going out. 



THE LAST PASSOVER WEEK. 177 

Matthew 25. 

11 with him to the a marriage : and the door was shut. Afterward came also the 

12 other virgins, saying, Lord, Lord, open to us ! But he answered and said, 
Verily, I say unto you, I know you not. 

13 Watch therefore, for ye know neither the day nor the hour b wherein the 
Son of man cometh. 

14 For the kingdom of heaven is as a man traveling into c a far country, who 

15 called his own servants, and delivered unto them his goods. And unto one 
he gave five talents, to another two, and to another one ; to every man accord- 

16 ing to his several ability ; and straightway took his journey. Then he that 
had received the five talents, went and traded with the same, and made them 

17 other five talents. And likewise he that had received two, he also gained 

18 other two. But he that had received one, went and .digged in the earth, and 

19 hid his lord's money. After a long time the lord of those servants cometh, 

20 and reckoneth with them. And so he that had received five talents, came 
and brought other five talents, saying, Lord, thou deliveredst unto me five 

21 talents : behold, I have gained besides them five talents more. His lord 
said unto him, Well done, thou good and faithful servant; thou hast been 
faithful over a few things, I will d make thee ruler over many things : enter 

22 thou into the joy of thy lord. He also that had received two talents, came, 
and said, Lord, thou deliveredst unto me two talents : behold, I have gained 

23 two other talents besides them. His lord said unto him, Well done, good and 
faithful servant ; thou hast been faithful over a few things, I will d make thee 

2 * ruler over many things : enter thou into the joy of thy lord. Then he which 
had received the one talent came, and said, Lord, I knew thee, that thou art 
a hard man, reaping where thou hast not sown, and gathering where thou 

25 hast not strewed : and I was afraid, and went and hid thy talent in the earth : 

26 lo, there thou hast that is thine. His lord answered and said unto him, Thou 
wicked and slothful servant, thou knewest that I reap where I sowed not, 

27 and gather where I have not strewed : thou oughtest therefore to have put my 
money to the exchangers, and then at my coming I should have received mine 

28 own with e usury. Take therefore the talent from him, and give it unto him 

29 which hath ten talents. For unto every one that hath shall be given, and he 
shall have abundance : but from him that hath not, shall be taken away 

30 even that which he hath. And cast ye the unprofitable servant into outer 
darkness : there shall be weeping and gnashing of teeth. 

§ 156. Graphic Scene of the Final Judgment. 

Mount of Olives. 

MATT. 25 : 31-46. 

(1) Christ coming in glory, 31. (2) All nations gathered before him, 32. 
(3) The righteous and wicked separated, 33. (4) Christ's welcome to the 
righteous, 34-36. (5) Their answer, 37-39. (6) Christ's reply, 40. (7) 
His address to the wicked, 41-43. (8) Their attempted defense, 44. (9) 
Christ's answer, 45. (10) Their different ends, 46. 

MATTHEW. 

31 When the Son of man shall come in his glory, and all the holy angels 

32 with him, then shall he sit upon the throne of his glory : and before him 
shall be gathered f all nations : and he shall separate them one from another, 

33 as a shepherd s divideth his sheep from the goats : and he shall set the sheep 
on his right hand, but the goats on the left. 

34 Then shall the King say unto them on his right hand, Come, ye blessed of 

a 10. The marriage feast. b 13. Omit wherein to end of verse. « 14. Another. 

* 21, 23. Set thee over. « 27. Interest. * 32. All the. e 32. Separateth. 



178 



THE LAST PASSOVER WEEK. 



Matthew 25. 
my Father, inherit the kingdom prepared for you from the foundation of 

35 the world : for I was a hungered, and ye gave me meat : I was thirsty, and 

36 ye gave me drink : I was a stranger, and ye took me in : naked, and ye 
clothed me : I was sick, and ye visited me : I was in prison, and ye came 
unto me. 

37 Then shall the righteous answer him, saying, Lord, when saw we thee a 

38 hungered, and fed thee ? or thirsty, and gave thee drink ? When saw we thee 

39 a stranger, and took thee in ? or naked, and clothed thee ? Or when saw we 

40 thee sick, or in prison, and came unto thee ? And the King shall answer and 
say unto them, Verily, I say unto you, Inasmuch as ye a have done it unto 
one of the least of these my brethren, ye a have done it unto me. 

41 Then shall he say also unto them ou the left hand, Depart from me, ye 

42 cursed, into everlasting fire, prepared for the devil and his angels : for I was 
a hungered, and ye gave me no meat : I was thirsty, and ye gave me no 

43 drink : I was a stranger, and ye took me not in : naked, and ye clothed me 
not : sick, and in prison, and ye visited me not. 

44 Then shall they also answer him, saying, Lord, when saw we thee a hun- 
gered, or athirst, or a stranger, or naked, or sick, or in prison, and did not 

45 minister unto thee ? Then shall he answer them, saying, Verily, I say unto 
you, Inasmuch as ye did it not to one of the least of these, ye did it not to 
me. 

46 And these shall go away into b everlasting punishment : but the righteous 
into life eternal. 



\ 157. Jesus Announces his Betrayal to Crucifixion. 
Eulers Conspire Against Him. 

Fourth day of the week. Beginning at sunset. 

Mount of Olives. Jerusalem. 



The Jewish 



MATT. 26 : 1-5. 



MARK 14 : 1, 2. 



LUKE 22 : 1, 2. 



(1) Jesus foretells his betrayal to be crucified at the passover, Matt. 1, 2; 
Mark 1 ; Luke 1. (2) The rulers conspire, Matt. 3, 4 ; Mark X ; Luke 2. 
(3) Conclude not to put him to death at the passover, for fear of the peo- 
ple, Matt. 5 ; Mark 2 ; Luke 2. 



MATTHEW. 

1 And it came to pass 
when Jesus had finish- 
ed all these sayings, he 
said unto his disciples, 

2 Ye know that after two 
days c is the feast of the 
passover, and the Son 
of man is d betrayed to 
be crucified. 

3 Then assembled to- 
gether the chief priests, 
and the scribes, and the 
elders of the people, un- 
to the e palace of the 
high -priest, who was 

4 called Caiaphas, and 
consulted that they 



MARK. 
After two days was 
the feast of the pass- 
over, and of unleaven- 
ed bread : 



And the chief priests 
and the scribes sought 
how they might take 
him by craft, and put 
2 him to death. But 
they said, Not f on the 
feast-day, lest there be 
an uproar of the people. 



LUKE. 
1 Now the feast of un- 
leavened bread drew 
nigh, which is called 
the passover. 



2 And the chief priests 
and scribes sought how 
they might kill him : 
for they feared the peo- 
ple. 



» 40. Did. 

d 2. Delivered up. 



»>46. Eternal. 
<>3. Court. 



o 2. Cometh. 

f 2. During the feast. 



THE LAST PASSOVER WEEK. 



179 



Matthew 26. 
5 might take Jesus by subtlety, and kill him. But they said, Not a on the 
feast-day, lest there b be an uproar among the people. 



§ 158. The Supper and Anointing at Bethany. Judas Engages to 
Beteay Jesus. 

Fourth Day of the Week. Bethany. Jerusalem. 

MATT. 26 : 6-16. MARK 14 : 3-11. LUKE 22 : 3-6. JOHN 12 : 2-8. 

(1) Jesus in the house of Simon at Bethany, Matt. 6 ; Mark 3. (2) They make 
him a supper, Mark 3 ; John 2. (3) Martha serves ; Lazarus a guest, John 
2. (4) Mary anoints Jesus, Matt. 7 ; Mark 3 ; John 3. (5) The indignation 
of the disciples, Matt. 8 ; Mark 4. (6) Judas' complaint because it was not 
sold and given to the poor ; all murmur, Matt. 9 ; Mark 5 ; John 4, 5. (7) 
The bad motive of Judas, John 6. (8) Jesus vindicates Mary, Matt. 10-12 ; 
Mark 6-8 ; John 7, 8. (9) This shall be told for a memorial of her, Matt. 13 ; 
Mark 9. (10) Judas goes to the chief priests to betray Jesus, 3Iatt. 14; Mark 
10 ; Luke 3, 4. (11) They bargain with him, Matt. 15 ; Mark 11 ; Luke 5. (12) 
He seeks opportunity to betray him, Matt. 16 ; Mark 11 ; Luke 6. 

JOHN. 



MATTHEW. 

6 Now when Jesus was 
in Bethany, in the 
house of Simon the 

7 leper, there came 
unto him a woman 
having an alabaster- 
d box of very precious 
ointment, and poured 
it on his head as he sat 

8 at meat. But when his 
disciples saw it, they 
had indignation, say- 
ing, To what purpose 

9 is this waste ? For this 
ointment might have 
been sold for much, and 
given to the poor. 



10 When Jesus under- 
stood it, he said unto 
them, Why trouble ye 
the woman? for she 
hath wrought a good 

11 work upon me. For ye 



MARK. 

3 And being in Beth- 
any, in the house of 
Simon the leper, as he 
sat at meat, there came 
a woman having an 
alabaster-box d of oint- 
ment of spikenard, very 
precious ; and she brake 
the d box, and poured it 

4 e on his head. And there 
were some that had in- 
dignation within them- 
selves, and said, f Why 
was this waste of the 

5 ointment made ? For 
eit might have been 
sold for more than three 
hundred pence, and 
have been given to the 
poor. And they mur- 
mured against her. 



6 And Jesus sa'd, Let 
her alone ; why trouble 
ye her? she hath 
wrought a good work 

7 on me. For ye have 
the poor with you al- 



2 There they made him 
a supper; and Martha 
served : but Lazarus 
was one of them that 
sat c at the table with 

3 him. Then took Mary 
a pound of ointment of 
spikenard, very costly, 
and anointed the feet of 
Jesus, and wiped his 
feet with her hair : and 
the house was filled 
with the odor of the 

4 ointment. Then saith 
one of his disciples, Ju- 
das Iscariot, h Simon's 
son, which should be- 

5 tray him, Why was not 
this ointment sold for 
three hundred pence, 
and given to the poor ? 

6 This he said, not that 
he cared for the poor ; 
but because he was a 
thief, and had the bag, 
and • bare what was put 

7 therein. Then said 
Jesus, k Let her alone : 
against the day of my 
burying hath she kept 

8 this. For the poor al- 
ways ye have with you : 



» 5. During the feast. 

• 3. Over. 

h 4. Omit Simon's son. 



b 5. Arise. « 2. At meat. d 7, 3. Cruse. 

f 4. To what purpose. e 5. This ointment. 

1 6. Took away. k 7. Suffer her to keep it against. 



180 



THE LAST PASSOVER WEEK. 



Matthew 26. 
have the poor always 
with you ; but me ye 

12 have not always. For 
in that she hath poured 
this ointment on my 
body, she did it for my 

13 burial. Verily, I say 
unto you, Wheresoever 
this gospel shall be 
preached in the whole 
world, there shall also 
this, that this woman 
hath done, be told for a 
memorial of her. 



14 Then one of the 
twelve, called Judas 
Iscariot, went unto the 

15 chief priests, and said 
unto them, What will 
ye give me, and I will 
deliver him unto you ? 
And they c covenanted 
with him for thirty 

16 pieces of silver. And 
from that time he 
sought opportunity to 
d betray him. 



Mark 14. 
ways, and whensoever 
ye will ye may do them 
good : but me ye have 

8 not always. She hath 
done what she could : 
she is come aforehand 
to anoint my body to 

9 the burying. Verily, I 
say unto you, Whereso- 
ever this gospel shall 
be preached through- 
out the whole world, 
this also that she hath 
done shall be spoken 
of, for a memorial of 
her. 

10 And Judas Iscariot, 
one of the twelve, went 
unto the chief priests 
to b betray him unto 

11 them. And when they 
heard it, they were 
glad, and promised to 
give him money. And 
he sought how he 
might conveniently 
d betray him. 



John 12. 
but me ye have not al- 
ways. 



LUKE. 

3 Then entered Satan 
into Judas a surnamed 
Iscariot, being of 
the number of the 

4 twelve. And he went 
his way, and communed 
with the chief priests 
and captains, how he 
might b betray him unto 

5 them. And they were 
glad, and covenanted 
to give him money. 

6 And he promised, and 
sought opportunity to 
b betray him unto them 
in the absence of the 
multitude. 



§ 159. Jesus Sends Two Disciples to the City to Make Prepara- 
tion for the Passover. 

Fifth Day of the Week. Bethany. Jerusalem. 

MATT. 26 : 17-19. MARK 14 : 12-16. LUKE 22 : 7-13. 

(1) The disciples ask where they shall prepare the passover, Matt. 17 ; Mark 12 ; 
Luke 7. (2) Peter and John sent to prepare, with directions, Matt. 18 ; Mark 
13-15 ; Luke 8-12. (3) They do as commanded, Matt. 19 ; Mark 16 ; Luke 13. 

MATTHEW. MARK. LUKE. 



X7 Now, e the first day of 
the feast of unleavened 
bread, the disciples 
came to Jesus, saying 
unto him, Where wilt 
thou that we prepare 
for thee to eat the pass- 
over ? 



12 And e the first day of 
unleavened bread, 
when they killed the 
passover, his disciples 
said unto him, Where 
wilt thou that we go 
and prepare, that thou 
mayest eat the pass- 

13 over ? And he sendeth 



7 Then came the day 
of unleavened bread, 
when the passover must 

8 be killed. And he sent 
Peter and John, saying, 
Go and prepare us the 
passover, that we may 

9 eat. And they said 
unto him, Where wilt 



» 3. Who was called. b 10, 4, 

d 16, 11. Deliver him unto them. 



Deliver. 



15. Weighed unto him thirty. 
« 17, 12. On the. 



THE LAST PASSOVER WEEK. 



181 



Matthew 26 



18 And he said, Go into 
the city to such a man, 
and say unto him, The 
Master saith, My time 
is at hand ; I will keep 
the passover at thy 
house with my disci- 
ples. 



And the disciples did 
as Jesus had appointed 
them : and they made 
ready the passover. 



Mark 14. 
forth two of his disci- 
ples, and saith unto 
them, Go ye into the 
city, and there shall 
meet you a man bear- 
ing a pitcher of water : 
u f o 1 1 o w him. And 
wheresoever he shall 
go in, say ye to the 
good man of the house, 
The Master saith, 
Where is a the guest- 
chamber, where I shall 
eat the passover w r ith 

15 my disciples ? And he 
b will show you a large 
upper room, furnished 
and prepared : there 
make ready for us. 

16 And his disciples went 
forth, and came into 
the city, and found as 
he had said unto them : 
and they made ready 
the passover. 



Luke 22. 
thou that we prepare ? 

10 And he said unto them, 
Behold, when ye are 
entered into the city, 
there shall a man meet 
you, bearing a pitcher 
of water; follow him 
into the house where 

11 he entereth in. And 
ye shall say unto the 
good man of the house, 
The Master saith unto 
thee, Where is a the 
guest-chamber, where I 
shall eat the passover 
with my disciples? 

12 And he shall show you 
a large upper room fur- 
nished : there make 

13 ready. And they went, 
and found as he had 
said unto them : and 
they made ready the 
passover. 



160. Beginning of the Passover Meal. 
Twelve. 



Contention op the 



Sixth Day of the Week, beginning at sunset. 

Jerusalem. 

MATT. 26 : 20. MABK 14 : 17. LUKE 22 : 14-18, 24-30. 

(1) Jesus reclines at table with the twelve, Matt. 20 ; Mark 17 ; Luke 14. (2) 
His strong desire to eat this passover, Luke 15, 16. (3) Gives the paschal cup 
to the disciples, Luke 17, 18. (4) They contend which shall be the greatest, 
Luke 24. (5) They are not to exercise lordship, Luke 25, 26. (6) He had set 
them an example, Luke 27. (7) A kingdom appointed them in the future, 
Luke 28-30. 



MATTHEW. 

Now, when the even 
was come, he c sat down 



MARK. 



LUKE. 



And in the evening 
he cometh with the 
twelve. 



And when the hour 

was come, he sat down, 

with the twelve. twelve. and the d twelve apos- 

15 ties with him. And he 

said unto them, With desire I have desired to eat this passover with you 

10 before I suffer. For I say unto you, I will not e any more eat thereof until 

17 it be fulfilled in the kingdom of God. And he f took the cup, and gave 

18 thanks, and said, Take this, and divide it among yourselves. For I say unto 
you, I will not drink s of the fruit of the vine, until the kingdom of God 
shall come. 



24 And there was also a strife among them, which of them should be accounted 

25 the greatest. And he said unto them, The kings of the Gentiles exercise lord- 



» 14, 11. My. 
■ 16. Eat it. 

16 



* 15. Will himself. 
f 17. Received a cup. 



c 20. Was sitting at meat. 
b 18. From henceforth of. 



14. Omit twelve. 



182 THE LAST PASSOVER WEEK. 

Luke 22. 
ship over them ; and they that exercise authority upon them are called bene- 

26 factors. But ye shall not be so : but he that is greatest among you, let him 

27 a be as the younger ; and he that is chief, as he that doth serve. For whether 
is greater, lie that sitteth at meat, or he that serveth ? is not he that sitteth at 

28 meat ? but I am among you as he that serveth. Ye are they which have con- 

29 tinued with me in my temptations ; and I appoint unto you a kingdom, as my 

30 Father hath appointed unto me ; that ye may eat and drink at my table in my 
kingdom, and sit on thrones, judging the twelve tribes of Israel. 

§ 161. Jesus Washes the Disciples' Feet During the Passover 

Meal. 

JOHN 13 : 1-20. 

(1) The foreknowledge and love of Jesus, 1. (2) The supper being served; the 
Devil having put it into the heart of Judas to betray him, Jesus rises to wash 
the disciples' feet, 2-5. (3) Peter at first refuses to have his feel washed, 6-8. 
(4) Then yields, 8-10. (5) Jesus intimates that they are not all clean, 10, 11. 
(6) Takes his place again at table, 12. (7) Tells why he had washed their 
feet. An example and lesson of self-denying kindness, 12-17. (8) Intimates 
the presence of the betrayer (Ps. 41 : 9), 18, 19. (9) They are to be his repre- 
sentatives in the world, 20. 

JOHN. 

1 Now before the feast of the passover, when Jesus knew that his hour was 
come that he should depart out of this world unto the Father, having loved 
his own which were in the world, he loved them unto the end. 

2 b And supper being ended (the Devil having now put into the heart of 
Judas Iscariot, Simon's son, to betray him), Jesus knowing that the Father 
had given all things into his hands, and that he was come from God, and 

4 went to God ; he riseth from supper, and laid aside his garments ; and took a 

5 towel, and girded himself. After that, he poureth water into a bason, and be- 
gan to wash the disciples' feet, and to wipe them with the towel wherewith he 
was girded. 

6 Then cometh he to Simon Peter : and Peter saith unto him, Lord, dost thou 

7 wash my feet ? Jesus answered and said unto him, What I do thou knowest 

8 not now ; but thou shalt know hereafter. Peter saith unto him, Thou shalt 
never wash my feet. Jesus answered him, If I wash thee not, thou hast no 

9 part with me. Simon Peter saith unto him, Lord, not my feet only, but also 

10 my hands and my head. Jesus saith unto him, He that is c washed needeth not 
save to wash his feet, but is clean every whit : and ye are clean, but not all. 

11 For he knew who should betray him : therefore said he, Ye are not all clean. 

12 So after he had washed their feet, and had taken his garments, and was set 

13 down again, he said unto them, Know ye what I have done to you ? Ye call 

14 me Master, and Lord : and ye say well ; for so I am. If I then, d your Lord 
and Master, have washed your feet ; ye also ought to wash one another's feet. 

15 For I have given you an example, that ye should do as I have done to you. 

16 Verily, verily, I say unto you, The servant is not greater than his lord ; neither 

17 he that is sent greater than he that sent him. If ye know these things, happy 
are ye if ye do them. 

18 I speak not of you all ; I know whom I have chosen ; but that the scripture 
may be fulfilled 

He that eateth bread with me 
Hath lifted up his heel against me. 

a 26. Become. b 2. And during supper. 

o 10. Bathed. <» 14. The Lord and tho Master (Teacher). 



THE LAST PASSOVER WEEK. 



183 



John 13. 

19 Now I tell you before it come, that when it is come to pass, ye may believe 

20 that I am he. Verily, verily, I say unto you, He that receiveth whomsoever 
I send, receiveth me ; and he that receiveth me, receiveth him that sent me. 



§ 162. Continuation of the Passover Meal. Jesus Foretells his 
Betrayal, and Points out the Traitor. Judas Withdraws. 

MATT. 26 : 21-25. MARK 14 : 18-21. LUKE 22 : 21-23. JOHN 13 : 21-30. 

(1) Jesus foretells that one shall betray him, Matt. 21 ; Mark 18; Luke 21 ; 
John 21. (2) The disciples exceeding sorroivful, Matt. 22 ; Mark 19. (3) 
Their inquiry, Matt. 22; Mark 19; Luke 23; John 22-25. (4) His reply, 
Matt. 23, 24 ; Mark 20, 21 ; Luke 22 ; John 26. (5) The inquiry of Ju- 
das, Matt. 25. (6) Satan enters into him, John 27. (7) What Jesus said 
to him, John 28, 29. (8) He goes out, John 30. 



MATTHEW. 

21 And as they 
did eat, he said, 
Verily I say unto 
you, that one of 
you shall betray 

22 me. And they 
were exceeding 
sorrowful, and 
began every one 
of them to say 
unto him, Lord, 

23 is it I ? And he 
answered and 
said, He that dip- 
peth his hand 
with me in the 
dish, the same 
shall betray me. 

2 * The Son of man 
goeth, as it is 
written of him ; 
but woe unto 
that man by 
whom the Son 
of man is be- 
trayed ! it had 
been good for 
that man if he 
had not been 
born. 



MARK. 

18 And as they 
sat, and did eat, 
Jesus said, Veri- 
ly I say unto you, 
One of you which 
eateth with me, 
shall betray me. 

19 And they began 
to be sorrowful, 
and to say unto 

• him one by one, 
Is it I ? b and an- 
other said, Is it 

20 I ? And he an- 
swered and said 
unto them, It is 
one of the twelve 
that dippeth 
with me in the 

21 dish. The Son 
of man indeed 
goeth, as it is 
written of him : 
but woe to that 
man by whom 
the Son of man 
is betrayed! 
good were it for 
that man if he 
had never been 
born. 



LUKE. 

21 But, behold, 
the hand of him 
that betrayeth 
me is with me 
on the table. 

22 And truly the 
Son of man 
goeth as it Avas 
determined : but 
woe unto that 
man by whom 
he is betrayed ! 

23 And they began 
to inquire 
among them- 
selves, which of 
them it was that 
should do this 
thing. 



JOHN. 

21 When Jesus 
had thus said, 
he was troubled 
a in spirit, and 
testified, and 
said, Verily, 
verily, I say un- 
to you, That one 
of you shall be- 

22 tray me. Then 
the disciples 
looked one on 
another, doubt- 
ing of whom 
he spake. 



JOHN. 



23 Now there was c leaning on Jesus' bosom, one of his disciples, whom Jesus 
2i loved. Simon Peter therefore beckoned to him, that he should ask who it 
25 should be of whom he spake. He then, d lying on Jesus' breast, saith 



» 21. In the spirit, 
c 23. Reclining. 



t> 19. Omit and another said, Is it I? 
d 25. Leaning back. 



184 THE LAST PASSOVER WEEK. 

MATTHEW. JOHN. 

26 unto him, Lord, who is it ? Jesus 
answered, He it is a to whom I shall 
give a sop, when I have dipped it. 
And when he had dipped the sop, 
he gave it to Judas b Iscariot, the son 
25 Then Judas, which betrayed him, of Simon, 
answered and said, Master, is it I ? 

He said unto him, Thou hast said. 27 And after the sop, Satan entered 

into him. Then said Jesus unto 
him, That thou doest, do quickly. 
28 Now no man at the table knew 

29 for what intent he spake this unto him. But some of them thought, because 
Judas had the bag, that Jesus had said unto him, Buy those things that we 
have need of c against the feast ; or, that he should give something to the 

30 poor. He then, having received the sop, went immediately out : and it was 
night. 

§ 163. Jestjs Foretells the Fall of Peter. 
LUKE 22 : 31-38. JOHN 13 : 31-38. 

(1) Judas having gone out, Jesus speaks of his glorification, John 31-33. (2) 
Of his departure, and their loving one another, John 33-35. (3) Peter 
speaks of following Jesus and of dying for his sake, John 36, 37. (4) 
Satan desirous to sift the disciples as wheat ; Jesus had prayed for Peter', 
Jjuke 31, 32. (5) Peter affirms his readiness both for prison and death, 
Luke 33. (6) Jesus foretells that Peter will deny him thrice, Luke 34 ; John 
38. (7) Enjoins upon them to take a purse, scrip, sword and garment, 
Luke 35, 36. (8) Isa. 53 : 12 about to be fulfilled, Luke 37, (9) they have 
two swords, Luke 38. 

JOHN. 

31 Therefore, when he was gone out, Jesus said, Now is the Son of man 

32 glorified, and God is glorified in him. d If God be glorified in him, God 

33 shall also glorify him in himself, and shall straightway glorify him. Little 
children, yet a little while I am with you. Ye shall seek me; and, as I 

34 said unto the Jews, Whither I go, ye can not come ; so now I say to you. A 
new commandment I give unto you, That ye love one another ; as I have 

35 loved you, that ye also love one another. By this shall all men know that 

36 ye are my disciples, if ye have love one to another. Simon Peter said 

unto him, Lord, Whither goest thou ? 

LUKE. Jesus answered him, Whither I go 

thou canst not follow me now ; but 

31 e And the Lord said, Simon, Simon, thou shalt follow me afterward, 
behold, Satan f hath desired to have 37 Peter said unto him, Lord, why can 
you, that he may sift you as wheat : not I follow thee now ? I will lay 

32 out I have prayed for thee, that thy down my life for sthy sake, 
faith fail not: and when thou art 

h converted, strengthen thy brethren. 38 Jesus answered him, Wilt thou lay 

33 And he said unto him, Lord, I am down thy life for » my sake ? Verily, 
ready to go with thee, both into verily, I say unto thee, The cock 

34 prison, and to death. And he said, shall not crow, till thou hast denied 
I tell thee, Peter, the cock shall not me thrice. 

crow this day, before that thou shalt 
thrice deny that thou knowest me. 

a 26. For whom I shall dip sop, and give it him. *> 26. The son of Simon Iscariot. 

« 29. For. d 32. Omit if God be glorified in him. « 31. Omit and the Lord said. 
'31. Asked. s 37. Thee. h 32. Turned again. * 38. Me. 



THE LAST PASSOVER WEEK. 



185 



Luke 22. 

35 And he said unto them, "When I sent you without purse, and a scrip, and 

36 shoes, lacked ye anything? And they said, Nothing. Then said he unto 
them, But now, he that hath a purse", let him take it, and likewise his 
a scrip: and he that hath no sword, let him sell his garment, and buy one. 

37 For I say unto you, That this that is written must yet be accomplished in 
me, 

And be was reckoned among the transgressors : 

88 for the things concerning me have an end. And they said, Lord, behold, 
here are two swords. And he said unto them, It is enough. 



§ 164. Institutes the Lord's Supper. 

Jerusalem. 

MATT. 26 : 26-29. MARK 14 : 22-25. LUKE 22 : 1 9, 20. 1 COR. 11 : 23-26. 

(1) Jesus took bread, blessed, brake, and gave it to his disciples, Matt. 26 ; Mark 
22; Luke 19; 1 Cor. 23, 24. (2) Also the cup, Matt. 27, 28; Mark 23, 24; 
Luke 20; 1 Cor. 25. (3) He will not drink till, etc., Matt. 29; Mark 25. (4) 
The ordinance to continue until his second coming, 1 Cor. 26. 



MATTHEW. 

26 And as they 
were eating, Je- 
sus took c bread, 
and blessed it, 
and brake it, and 
gave it to the 
disciples, and 
said, Take, eat ; 
this is my body. 

27 And he took d the 
cup, and gave 
thanks, and gave 
it to them, say- 
ing, Drink ye 

28 all of it: for 
this is my blood 
of the f new s tes- 
tament, which is 
shed for many 
for the remis- 

29 sion of sins. But 
I say unto you, 
I will not drink 
henceforth o f 
this fruit of the 
vine, until that 
day when I 
drink it new 
with you in my 
Father's king- 
dom. 



MARK. 

22 And as they 
b did eat, Jesus 
took c bread, and 
blessed, and 
brake it, and 
gave to them, 
and said, Take, 
eat : this is my 

23 body. And he 
took d the cup, 
and when he had 
given thanks, he 
gave it to them : 
and they all 

24 drank of it. And 
he said unto 
them, This is my 
blood of the 
f newetestament, 
which is shed 

25 for many. Veri- 
ly, I say un- 
to you, I will 
drink no more 
of the fruit of the 
vine, until that 
day that I drink 
it new in the 
kingdom of God. 



LUKE. 



1 COR. 



And he took 
c bread, and gave 
thanks, and 
brake it, and 
gave unto them, 
saying, This is 
my body, which 
is given for you : 
this do in re- 
membrance o f 
me. e Likewise 
also the cup after 
supper, saying, 



This cup is the 
new e testament 
i n my blood, 
which is shed 
for you. 



23 For I have re- 
ceived of the 
Lord that 
which also I de- 
livered unto you, 
That the Lord 
Jesus, the same 
night in which 
he was betrayed, 
took c bread : 

24 andwhenhehad 
given thanks, he 
brake it, and 
said, ' Take, eat : 
this is my body, 
which is broken 
for you : this do 
in remembrance 

2 5 of me.' e After 
the same manner 
also he took the 
cup, when he had 

supped, saying, ' This cup is the new 
s testament in my blood : this do ye, 
as oft as ye drink it, in remembrance 
of me.' 
26 For as often as ye eat this bread, and 
drink this cup, ye dp show the Lord's 
death till he come. 



• 35, 36. Wallet. t> 22. Were eating. « 26, 22, 19, 23. Or a loaf. a 27, 23. A cup. 

• 20, 25. In like manner. f 23, 24. Many omit new. s 28, 24, 20, 25. Covenant. 



186 THE LAST PASSOVER WEEK. 

§ 165. Christ's Valedictory Discourse to his Disciples. His De- 
parture. Promise of the Comforter. 

JOHN 14 : 1-31. 

(1) Must comfort their hearts by trusting in him, 1. (2) He is going to his 
and their inheritance, 2, 3, (3) Himself the way and the manifestation 
of the Father, 5-11. (4) Promises them extraordinary powers and an- 
swers to their prayers, 12-14. (5) To keep his commandments, and he 
would give them another Comforter, 15-18. (6) Life through and in him, 
19, 20. (7) Who love him, 21. (8) Promise to such, 21. (9) How to en- 
joy his presence, 22-24. (10) The Comforter, the Holy Spirit, will give 
them fuller instruction, 25, 26. (11) His peace he leaves with them, 27. 
(12) His going to his Father a cause of rejoicing, 28, 29. (13) Preparing 
to depart, 30, 31. 

JOHN. 

1 Let not your heart be troubled : ye believe in God, believe also in me. 

2 In my Father's house are many mansions : if it were not so, I would have 

3 told you. I go to prepare a place for you. And if I go and prepare a place 
for you, I will come again and receive you unto myself: that where I am, 

4 there ye may be also. And whither I a go ye know, and the way ye know 

5 Thomas saith unto him, Lord, we know not whither thou goest ; and b how 

6 can we know the way? Jesus saith unto him, I am the way, and the truth, 

7 and the life : no man cometh unto the Father, but by me. If ye had known 
me, ye c should have known my Father also : and from henceforth ye know 
him, and have seen him. 

8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou 
Dot known me, Philip ? he that hath seen me, hath seen the Father ; and how 

10 say est thou then, Show us the Father ? Belie vest thou not that I am in the 
Father, and the Father in me ? the words that I speak unto you, I speak not 

11 of myself; but the Father, that dwelleth in me, he doeth the works. Believe 
me that I am in the Father, and the Father in me : or else believe me for the 
very works' sake. 

12 Verily, verily, I say unto you, He that believeth on me, the works that I do 
shall he do also ; and greater works than these shall he do ; because I go unto 

13 my Father. And whatsoever ye shall ask in my name, that will I do, that 

14 the Father may be glorified in the Son. If ye shall ask any thing^in my name, 
I will do it. 

15 16 if y e i ove me> keep my commandments : and I will pray the Father, and 
he shall give you another d Comforter, that he may abide with you forever ; 

17 even the Spirit of truth ; whom the world can not receive, because it seeth 
him not, neither knoweth him : but ye know him ; for he dwelleth with you, 

18 and shall be in you. I will not leave you e comfortless : I will come to you. 

19 Yet a little while, and the world seeth me no more, but ye see me : because 

20 I live, ye shall live also. At that day ye shall know that I am in my Father, 

21 and ye in me, and I in you. He that hath my commandments, and keepeth 
them, he it is that loveth me : and he that loveth me, shall be loved of my 
Father, and I will love him, and will manifest myself to him. 

22 Judas saith unto him (not Iscariot), Lord, f how is it that thou wilt mani- 

23 fest thyself unto us, and not unto the world ? Jesus answered and said vnto 
him, If a man love me, he will keep my s words : and my Father will love 

24 him, and we will come unto him, and make our abode with him. He that 

° 4. Go, ye know the way. b 5. How know we. 

« 7. Would. d 16. Or Advocate. • 18. Or orphans. 

' 22. What has come to pass. e 23. Word. 



THE LAST PASSOVER WEEK. 187 

John 14. 
loveth me not, keepeth not my sayings : and the word which ye hear is not 
23 mine, but the Father's which sent me. These things have I spoken unto you, 

26 being yet present with you. But the a Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall teach you all things, and 
bring all things to your remembrance, whatsoever I have said unto you. 

27 Peace I leave with you, my peace I give unto you : not as the world giveth, 

28 give I unto you. Let not your heart be troubled, neither let it be afraid. Ye 
have heard how I said unto you, I go away, and come again unto you. If ye 
loved me, ye would rejoice, because b I said, I go unto the Father: for my 

29 Father is greater than I. And now I have told you before it come to pass, 

30 that when it is come to pass, ye might believe. Hereafter I will not talk much 

31 with you : for the prince of this world cometh, and hath nothing in me. But 
that the world may know that I love the Father ; and as the Father gave me 
commandment, even so I do. Arise, let us go hence. 

§ 166. Christ's Valedictory Discourse. Abiding Union Between 
Himself and his Disciples. 

JCdlN 15 : 1-27. 

(1) Christ the true vine, 1. (2) The unfruitful brandies taken away; the 
fruitful ones cleansed, 2, 3. (3) Of abiding in him; its blessed results, 
4-7. (4) How to glorify the father, 8. (5) How to abide in his love, 9, 
10. (6) Why he speaks these things, 11. (7) Exhorts them to mutual 
love, imitating his love, 12-14. (8) Calls them friends ; appointed them 
to bear fruit and obtain blessing by prayer in his name, 15, 16. (9) 
Warns them of the hatred of the world against himself and all united 
with him, 17-21. (10) How his enemies hate him without a cause (l J s. 
69: 4), 22-25. (11) The Comforter will with them bear witness of him, 
26, 27. 

JOHN. 

12 I am the true vine, and my Father is the husbandman. Every branch in 

me that beareth not fruit, he taketh away ; and every branch that beareth 

3 fruit, he purgeth it, that it may c bring forth more fruit. Now ye are clean 

* through the word which I have spoken unto you. Abide in me, and I in you. 

As the branch can not bear fruit of itself, except it abide in the vine ; no 

5 more can ye, except ye abide in me. I am the vine, ye are the branches : he 
that abideth in me, and I in him, the same bringeth forth much fruit: for 

6 d without me ye can do nothing. If a man abide not in me, he is cast forth as 
a branch, and is withered ; and men gather them, and cast them into the fire, 

7 and they are burned. If ye abide in me, and my words abide in you, ye shall 
ask what ye will, and it shall be done unto you. 

8 Herein is my Father glorified, that ye bear much fruit ; so shall ye be my 
disciples. 

9 As the Father hath loved me, so have I loved you : continue ye in my love. 

10 If ye keep my commandments, ye shall abide in my love ; even as I have 
kept my Father's commandments, and abide in his love. 

11 These things have I spoken unto you, that my joy might remain in you, and 

12 that your joy might be e full. This is my commandment, That ye love one 

13 another, as I have loved you. Greater love hath no man than this, that a man 
u lay down his life for his friends. Ye are my friends, if ye do whatsoever I 

.command you. 
15 f Henceforth I call you not servants ; for the servant knoweth not what his 
lord doeth : but I have called you friends ; for all things that I have heard of 

• 26. Or Advocate. b 28. Omit I said. c 2. Bear. * 5. Apart from. 

• 11. Made full. f 15. No longer do I call you servants. 



188 THE LAST PASSOVER WEEK. 

John 15. 

16 m y Father, I have made known unto you. Ye have not chosen me, but I have 
chosen you, and a ordained you, that ye should go and b bring forth fruit, and 
that your fruit should remain : that whatsoever ye shall ask of the Father in 
my name, he may give it you. 

n is These things I command you, That ye love one another. If the world hate 

19 you, ye know that it hated me before it hated you. If ye were of the world, 
the world would love his own ; but because ye are not of the world, but I have 

20 chosen you out of the world, therefore the world hateth you. Remember 
the word that I said unto you, The servant is not greater than his lord. If 
they have persecuted me, they will also persecute you : if they have kept my 

21 saying, they will keep yours also. But all these things will they do unto you 
for my name's sake, because they know not him that sent me. 

22 If I had not come and spoken unto them, they had not had sin : but now 

23 they have no c cloak for their sin. He that hateth me, hateth my Father also. 

24 If I had not done among them the works which none other man did, they had 
not had sin : but now have they both seen and hated both me and my Father. 

25 But this cometh to pass, that the word might be fulfilled that is written in their 
law, 

They hated me without a cause. 

26 But when the Comforter is come, whom I will send unto you from the Father, 
even the Spirit of truth, which proceedeth from the Father, he shall testify of 

27 me. And ye also d shall bear witness, because ye have been with me from the 
beginning. 

§ 1G7. Christ's Valedictory Discourse. Persecution Foretold. 
Further Promise of the Holy Spirit. His Return. Prayer 
Acceptable in his Name. 

JOHN 1G : 1-33. 

(1) War?is them against being surprised by persecution, 1-4. (2) His de- 
parture advantageous ; for the Comforter will then come, 5-7. (3) Of 
what he will convince the world, 8-11. (4) He will also guide into all 
truth, 12-15. (5) Assures them of his own return, 16. (6) His disciples 
do not understand him, 17, 18. (7) He explains : will come to end their 
sorrow and complete their joy, 10-22. (8) Shall offer acceptable prayer 
in his name, 23, 24. (9) Shall increase their knowledge, 25. (10) Shall 
have intimate access to the Father, 26-23. (11) His disciples attest their 
faith in him, 29, 30. (12) He assures them that their present faith will 
not be sufficient for all future emergencies, 31, 32. (13) But tells them 

. how they may have peace and obtain victory, 33. 

JOHN. 

1 _nese things have I spoken unto yon, that ye should not be e offended. 

2 They shall put you out of the synagogues : yea, the time cometh, that whoso- 

3 ever killeth you, will think that he f doeth God service. And these things 
will they do unto you, because they have not known the Father, nor me. 

4 But these things have I told you, that when s the time shall come, ye may re- 
member that I told you of them. And these things I said not unto you at the 
beginning, because I was with you. 

6 But now I go my way to him that sent me, and none of you asketh me 

6 Whither goest thou? But because I have said these things unto you, sorrow 

7 hath filled your heart. Nevertheless, I tell you the truth : It is expedient for 
you that I go away : for if I go not away, the Comforter will not come unto 

» 16. Appointed. b 16. Bear. ° 23. Excuse. d 27. Or bear ye also witness. 
e 1, Be made to stumble, f 2. Offereth. e 4. Their hour is come. 



THE LAST PASSOVER WEEK. 189 

John 16. 

8 you ; but if I a depart, I will send him unto you. And when he is come, 

9 he will b reprove the world of sin, and of righteousness, and of judgment : of 

10 sin, because they believe not on me ; of righteousness, because I go to my 

11 Father, and ye see me no more ; of judgment, because the prince of this world 
c is judged. 

:2 I have yet many things to say unto you, but ye can not bear them now. 

13 Howbeit, when he, the Spirit of truth, is come, he will guide you into all 

truth : for he shall not speak of himself; but whatsoever he shall hear, that 

M shall he speak : and he will d show you things to come. He shall glorify me : 

15 for he shall receive of mine, and shall show it unto you. All things that the 
Father hath are mine : therefore said I, That he shall take of mine, and shall 
show it unto you. 

16 A little while, and ye shall not see me: and again, a little while, and ye 

17 shall see me, e because I go to the Father. Then said some of his disciples 
among themselves, What is this that he saith unto us, A little while, and ye 
shall not see me : and again, a little while, and ye shall see me : and, Because 

18 I go to the Father ? They said therefore, What is this that he saith, A little 

19 while ? we can not tell what he saith. Now Jesus knew that they were desir- 
ous to ask him, and said unto them, Do ye inquire among yourselves of that 
I said, A little while, and ye shall not see me : and again, A little while, and 

20 ye shall see me? Verily, verily, I say unto you, That ye shall weep and la- 
ment, but the world shall rejoice : and ye shall be sorrowful, but your sorrow 

21 shall be turned into joy. A woman when she is in travail hath sorrow, be- 
cause her hour is come : but as soon as she is delivered of the child, she re- 
membereth no more the anguish, for joy that a man is born into the world. 

22 And ye now therefore have sorrow : but f will see you again, and your heart 
shall rejoice, and your joy no man taketh from you. 

23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, 
21 Whatsoever ye shall ask the Father f in my name, he will give it you. Hith- 
erto have ye asked nothing in my name. Ask, and ye shall receive, that your 

25 joy maybe full. These things have I spoken unto you in proverbs: but the 

rime cometh when I shall no more speak unto you in proverbs, but I shall 

23 s show you plainly of the Father. At that day ye shall ask in my name : 

87 and I say not unto you, that I will pray the Father for you : for the Father 

himself loveth you, because ye have loved me, and have believed that I came 

28 out from God. I came forth from the Father, and am come into the world : 
again, I leave the world, and go to the Father. 

29 His disciples said unto him, Lo, now speakest thou plainly, and speakest 

30 no proverb. Now are we sure that thou knowest all things, and needest not 
that any man should ask thee : by this we believe that thou earnest forth from 
God. 

31 32 Jesus answered them, Do ye now believe ? Behold, the hour cometh, yea, 
is now come, that ye shall be scattered every man to his own, and shall leave 

33 me alone: and yet I am not alone, because the Father is with me. These 
things I have spoken unto you, that in me ye might have peace. In the 
world h ye shall have tribulation, but be of good cheer : I have overcome the 
world. 

§ 168. Christ's Intercessory Prayer. 
JOHN 17 : 1-26. 

(1) Prays for himself, that, having finished his work on earth, he may be 
invested, as Mediator, with his original glory, 1-5. (2) Prays for his 
disciples, who both belong to him and the Father, and whom he had 

» 7. Go. b 8. Convict. o n. Hath been. a 13. Declare unto. 

« 16. Omit because I go to the Father. 

'23. He will give it you in my name. e 25. Tell. h 33. Ye have. 



190 THE LAST PASSOVER WEEK. 

taught and kept, 6-12. (3) Only the son of perdition had perished, 12. 
(4) Prays for their preservation from evil, and their sanctificatiori, -13- 
19. (5) Prays for all future believers ; for their unity, 20-23. (6) 
Prays for the final happiness and glorification of all true believers in 
heaven, 24-26. 

1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, 
the hour is come; glorify thy Son, that a thy Son also may glorify thee: 

2 as thou hast given him b power over all flesh, that he should give eternal life 

3 to as many as thou hast given him. And this is life eternal, that they might 

4 know thee, the only true God, and Jesus Christ whom thou hast sent. I c have 
glorified thee on the earth : d I have finished the work which thou gavest me 

5 to do. And now, O Father, glorify thou me with thine own self, with the 
glory which I had with thee before the world was. 

6 I c have manifested thy name unto the men which thou gavest me out of the 
world : thine they were, and thou gavest them me ; and they have kept thy 

7 word. Now they have known that all things whatsoever thou hast given me 

8 are of thee : for I have given unto them the words which thou gavest me ; 
and they have received them, and have known surely that I came out from 

9 thee, and they have believed that thou didst send me. I pray for them : I 
pray not for the world, but for them which thou hast given me ; for they are 

10 thine. And all mine are thine, and thine are mine : and I am glorified in 
them. 

11 And now I am no more in the world, but these are in the world, and I come 
to thee. Holy Father, keep e through thine own name those whom thou 

12 hast given me, that they may be one, as we are. While I was with them in 
the world, I kept them in thy name : those that thou gavest me I have kept, 
and none of tbem f is lost, but the son of perdition; that the scripture might 

13 be fulfilled. And now come I to thee, and these things I speak in the world, 

14 that they might have my joy fulfilled in themselves. I have given them thy 
word ; and the world hath hated them, because they are not of the world, 

15 even as I am not of the world. I pray not that thou shouldest take them 
out of the world, but that thou shouldest keep them from the evil. 

16 17 They are not of the world, even as I am not of the world. Sanctify 

18 them s through thy truth : thy word is truth. As thou hast sent me into the 

19 world, even so have I also sent them into the world. And for their sakes I 
sanctify myself, that they also might be sanctified through the truth. 

20 Neither pray I for these alone ; but for them also which shall believe on 

21 me through their word : that they all may be one ; as thou, Father, art in me, 
and I in thee, that they also may be one in us : that the world may believe 

22 that thou hast sent me. And the glory which thou gavest me, I have given 

23 them ; that they may be one, even as we are one (I in them, and thou in me) ; 
that they may be made perfect in one ; and that the world may know that 
thou hast sent me, and hast loved them as thou hast loved me. 

24 Father, I will that they also whom thou hast given me be with me where 
I am ; that they may behold my glory which thou hast given me ; for thou 

25 lovedst me before the foundation of the world. O righteous Father, the 
world hath not known thee ; but I have known thee, and these have known 

26 that thou hast sent me. And I have declared unto them thy name, and will 
declare it : that the love wherewith thou hast loved me, may be in them, and 
I in them. 

i , 

a 1. The. b 2. Authority. o 4, 6. Omit have, 

d 4. Having accomplished. e n. i n thy name, 

f 12. Perished. s 17. In the truth. 



THE LAST PASSOVER WEEK. 



191 



(j 169. Jesus again Foretells the Fall op Peter, and the Disper- 
sion of the Apostles. Goes to the Mount of Olives. 

Jerusalem and the Mount of Olives. 

MATT. 26 : 30-35. MARK 14 : 26-31. LUKE 22 : 39. JOHN 18 : 1. 

(1) They go out to the Mount of Olives, Matt. 30; Mark 26: Luke 39; John 
1. (2) Jesus foretells that all shall be offended that night ; Zech. 13:7 
about being fulfilled, Matt. 31; Mark 27. (3) Promised to meet them in 
Galilee, Matt. 32 : Mark 28. (4) Peter affirms that he will not be offended, 
Matt. 33; Mark 29. (5) Jesus once more foretells his three denials, Matt. 
34 ; Mark 30. (6) Peter and all declare their readiness to die with him 
rather than deny him, Matt. 35 ; Mark 31. 

MATTHEW. 

30 And when they 
had sung a 
hymn, they went 
out a into the 
mount of Olives. 

31 Then saith Jesus 
unto them, All 
ye shall be of- 
fended because 
of me this night : 
for it is written, 



MARK. 

26 And when 

they had sung a 
hymn, they went 
out a into the 
mount of Olives. 

27 And Jesus saith 
unto them, All 
ye shall be of- 
fended b because 
of me this night: 



LUKE. 

And he came 
out, and went, 
as he was wont, 
a to the mount of 
Olives; and his 
disciples also 
followed him. 



for it is written, 



JOHN. 

1 When Jesus 
had spoken these 
words, he went 
forth with his 
disciples over 
the brook Ce- 
dron, 



I will smite the Shepherd, 
And the sheep of the nock shall he scat- 
tered abroad. 

32 But after I am risen again, I will 

33 go before you into Galilee. Peter 
answered and said unto him, Though 
all men shall be offended because 
of thee, yet will I never be offended. 

34 Jesus said unto him, Verily, I say 
unto thee, That this night, before 
the cock crow, thou shalt deny me 

35 thrice. Peter said unto him, Though 
I c should die with thee, yet will I not 
deny thee. Likewise also said all 
the disciples. 



I will smite the Shepherd, 

And the sheep shall be scattered. 



28 But after that I am risen, I will go 

29 before you into Galilee. But Peter 
said unto him, Although all shall be 

30 offended, yet will not I. And Jesus 
saith unto him, Verily, I say unto 
thee, That this day, even in this 
night, before the cock crow twice, 

31 thou shalt deny me thrice. But he 
spake the more vehemently, If I 
c should die with thee, I will not deny 
thee d in any wise. Likewise also 



said they all. 



§ 170. His Agony in Gethsemane. 

Mount of Olives. 

MATT. 26 : 36-46. MARK 14 : 32-42. LUKE 22 : 40-46. JOHN 18 : 1. 

(1) Jesus enters the garden with his disciples, Matt. 36 ; Mark 32 ; Luke 40 ; 
John 1. (2) Withdraws with three disciples, Matt. 37, 38 ; Mark 33, 34. 

(3) Goes a little farther and prays, Matt. 39 ; Mark 35, 36; Luke 41, 42. 

(4) Strengthened by an angel, Luke 43, 44. (5) He finds the disciples 



ly a\ 
sleeping, Matt. 40, 41 ; 
time. Matt. 42; Mark 



Mark 37, 38; Luke 45, 46. (6) Prays the second 
(7) He finds them asleep again, Matt. 43 ; 



a 30, 26, 39. Unto. 
o 35, 31. Must. 



t> 27. Omit because of me this night. 
d 31. Omit in any wise. 



192 



THE LAST PASSOVER WEEK. 



Mark 40. (8) Prays the third time, Matt. 44. (9) Cometh to the disci- 
ples ; the traitor at hand, Matt. 45, 46 ; Mark 41, 42 ; Luke 46. 



MATTHEW. 



MARK. 



LUKE. 



JOHN. 



36 Then cometh 
Jesus with them 
unto a place 
called Gethsem- 
ane, and saith 
unto the disci- 
ples, Sit ye here, 
while I a go and 
pray yonder. 

37 And he took with him Peter, and 
the two sons of Zebedee, and began 
to be sorrowful and very heavy. 

38 Then saith he unto them, My soul 
is exceeding sorrowful, even unto 
death : tarry ye here, and watch 

39 w i t h me. And he 
went c a little further, 
and fell on his face, 
and prayed, saying, 
O my Father, if it be 
possible, let this cup 
pass from me ; never- 
theless, not as I will, 
but as thou wilt. 



32 And they came 40 And when he 'where was a 
to a place which was at the place, garden, into the 
was named Geth- he said unto which he enter- 
semane ; and he them, Pray that ed, and his dis- 
saith to his dis- ye enter not into ciples. 
ciples, Sit ye temptation, 
here, while I 

33 b shall pray. And he taketh with him Peter, and 
James, and John, and began to be 
sore amazed, and to be very heavy ; 

34 and saith unto them, My soul is 
exceeding sorrowful unto death: 

35 tarry ye here, and watch. And he 
went forward a little, and fell on 
the ground, and prayed that, if it 
were possible, the hour might pass 

36 from him. And he 

said, Abba, Father, all LUKE. 

things are possible 
unto thee ; d take away 
this cup from me : nev- 
ertheless, not what I 
will, but what thou 
wilt. 



41 And he was with- 
drawn from them about 
a stone's cast, and 
kneeled down, and 

42 prayed, saying, Father, 



40 And he cometh unto 
the disciples, and find- 
eth them f asleep, and 
saith unto Peter, 
What! could ye not 
watch with me one 

41 hour ? Watch and pray, 
that ye enter not into 
temptation : the spirit 
indeed is willing, but 
the flesh is weak. 



If thou be willing, re 
move this cup from 
me : nevertheless, not 

43 my will, but thine be done. e And there ap- 
peared an angel unto him from heaven, 

44 strengthening him. And being in an agony, 

he prayed more ear- 
nestly : and his sweat 
was as it were great 
drops of blood falling 
down to the ground. 

And when he rose 
up from prayer, and 



37 And he cometh, and 
findeth them sleeping, 
and saith unto Peter, 
Simon, sleepest thou? 
couldest not thou 
watch one hour ? 

38 Watch ye and pray, 
lest ye enter into temp- 
tation. The spirit truly 
is ready, but the flesh 
is weak. 



was come to his disci- 
ples, he found them 
sleeping for sorrow, 
46 and said unto them, 
Why sleep ye? rise and 
pray, lest ye enter into 
temptation. 



MATTHEW. 

He went away again the second 
time, and prayed, saying, O my Fa- 



MARK. 

And again he went away, and 
prayed, and spake the same words. 



a 36. Go yonder and pray. 
d 36. Remove. 



t> 32. Omit shall. 

« 43. Many omit ver. 43, 44. 



c 39. Forward a little. 
f 40. Sleeping. 



THE LAST PASSOVER WEEK. 



103 



Matthew 26. 
thcr, if a this cup may not pass away 
from me, except I drink it, thy will 

43 be done. And b he came and found 
them asleep c again ; for their eyes 

44 were heavy. And he left them, and 
went away again, and prayed the 
third time, saying the same words. 

45 Then cometh he to his disciples, 
and saith unto them, Sleep on now, 
and take your rest ; behold the hour 
is at hand, and the Son of man is 
betrayed into the hands of sinners. 

46 Eise, let us be going : behold, he is 
at hand that d doth betray me. 



Mark 14. 

40 And b when he returned, he found 
them asleep c again (for their eyes 
were heavy) ; neither wist they 

41 what to answer him. And he com- 
eth the third time, and saith unto 
them, Sleep on now, and take your 
rest: it is enough, the hour is come ; 
behold, the Son of man is betrayed 

42 into the hands of sinners. Rise up, 
let us go ; lo, he that betrayeth me 
is at hand. 



§ 171. He is Betrayed and Made Prisoner. 

Gethsemane. Mount of Olives. 

MATT. 26 : 47-56. MARK 14 : 43-52. LUKE 22 : 47-53. JOHN 18 : 2-11. 

(1) Judas knew the place, John 2. (2) Judas cometh with a band of men, 
Matt. 47 ; Mark 43 ; Luke 47 ; John 3. (3) Jesus goes forth to meet them, 
John 4, 5. (4) They fall backward, John 6. (5) Jesus again presents 
himself and asks exemp>tion for his disciples, John 7-9. (6) Judas be- 
trays with a kiss, Matt. 48, 49; Mark 44, 45 ; Luke 47, 48. (7) They lay 
hold of Jesus, Matt. 50; Mark 46. (8) Peter smites a servayit of the 
high-priest with a sword, Matt. 51; Mark 47; Luke 49, 50; John 10. 
(9) Jesus heals the ear, Luke 51. (10) Commands Peter to put up the 
sword, Matt. 52; John 11. (11) Can calltioelve legions of angels to his 
aid, Matt. 53. (12) But must drink this cup ; Scripture must be fulfilled, 
Matt. 54; John 11. (13) Jesus speaks to the people, Matt. 55, 56; Mark 
48,49; Luke 52, 53. (14) The disciples flee, Matt. 56 ; Ma r k 50. (15) A 
young man flees from them naked, Mark 51, 52. 



MATTHEW. 



MARK. 



LUKE. 



JOHN. 



2 And Judas al- 
so, which betray- 
ed him, knew 
47 And while he 43 And immedi- 47 And while he the place : for 
yet spake, lo, Ju- ately while he yet spake, be- Jesus oft-times 
das, one of the yet spake, com- hold, a multi- resorted thither 
twelve, came, eth Judas, one tude, and he that with his disci- 
and with him a of the twelve, was called Ju- 3 pies. Judas 
great multitude and with him a das, one of the then, having re- 
with swords and great multitude twelve, went be- ceived a band of 
staves, from the with swords and fore them, men and officers 

chief priests and staves from the from the chief 

elders of the chief priests, and priests and Phar- 

people. the scribes, and isees, cometh 

the elders. thither with lan- 

terns, and 

4 torches, and weapons. Jesus, therefore, knowing all things that should come 

5 upon him, went forth, and said unto them, Whom seek ye? They answered 
him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, 



» 42. This cannot pass away, except. 
« 43. 40. Omit again. 

17 



b 43, 40. Again he came and found, 
a 46. Betrayeth. 



104 



THE LAST PASSOVER WEEK. 



John 18. 

6 -which betrayed him, stood with them. As soon then as he had said unto 

7 them, I am he, they went backward, and fell to the ground. Then asked he 

8 them again, Whom seek ye ? And they said, Jesus of Nazareth. Jesus an- 
swered, I have told you that I am he. If therefore ye seek me, let these go 

9 their way : (that the saying might be fulfilled which he spake, Of them which 
thou gavest me, have I lost none). 

MATTHEW. MARK. LUKE. 



48 Now, he that betray- 
ed him, gave them a 
sign, saying, Whomso- 
ever I shall kiss, that 
same is he: a hold him 

49 fast. And forthwith 
he came to Jesus, and 
said,Hail, b Master ; and 

50 kissed him. And Jesus said unto 
him, Friend, wherefore art thou 
come? Then came they, and laid 
hands on Jesus, and took him. 



And he that betray- and drew near unto Je- 
ed him, had given them 48 sus to kiss him. But 
a token, saying, Jesus said unto him. 



Whomsoever I shall 

kiss, that same is he ; 

take him, and lead 

45 him away safely. And 

as soon as 



Judas, betrayest thou 
the Son of man with 
a kiss ? 



he was come, he goeth 

straightway to him, and saith, b Mas- 

40 ter, c Master ; and kissed him. And 

they laid d their hands on him, and 

took him. 



LUKE. 

49 When they which were about him, saw what would follow, they said unto 
him. Lord, shall we smite with the sword ? 



MATTHEW. 

51 And behold, 
one of them 
which were with 
Jesus, stretched 
out his hand, and 
drew his sword, 
and f struck a ser- 
vant of the high- 
priest, and 
s smote off his 



MARK. 



LUKE. 



JOHN. 



And one of 
them that stood 
by drew a sword, 
and smote e a ser- 
vant of the high- 
priest, and cut 
off his ear. 



50 And one 
them smote a 
servant of the 
high-priest, and 
cut off his right 

51 ear. And Jesus 
answered and 
said, Suffer ye 

thus far. And he touched his ear, 
and healed him. 



of 10 



ear. 

52 Then said Jesus unto him, Put 
up again thy sword into his place : 
for all they that take the sword, 

53 shall perish with the sword. Think- 
est thou that I can not now pray to my Father, and he shall h presently give 

54 me more than twelve legions of angels ? But how then shall the scriptures be 
fulfilled, that thus it must be ? 



Then Simon 
Peter, having a 
sword, drew it, 
and smote the 
high-priest's ser- 
vant, and cut off 
his right ear. 
The servant's 
name was Mal- 
11 chus. Then said 
Jesus unto Pe- 
ter, Put up thy sword into the 
sheath : the cup which my Father 
hath given me, shall I not drink it? 



MATTHEW. 

65 In that same hour 
said Jesus to the multi- 
tudes, Are ye come out 
as against a i thief, with 
swords and staves for 
to take me ? I sat daily 
with you teaching in 



MARK. 

And Jesus answered 
and said unto them, 
Are ye come out as 
against a 'thief, with 
swords and ivith staves 
to take me ? I was daily 
with you in the temple, 



LUKE. 

Then Jesus said unto 
the chief priests, and 
captains of the temple, 
and the elders, which 
were come to him, Be 
ye come out as against 
a • thief, with swords 



a 48. Take, omit fast. 

<* 46. Omit their. 

e 51. Struck {cut off). 



*> 49,45. Rabbi. 

<> 47. The. 

h 53. Even uow send. 



«45. Omit Master. 

'51. Smote. 

• 55, 48, 52. Robber. 



THE LAST PASSOVER WEEK. 195 

Matthew 26. Mark 14. Luke 22. 

the temple, and ye laid teaching, and ye took & and staves ? When I was 

56 no hold on me. But me not : but a the scrip- daily with you in the 

all this b was done, that tures must be fulfilled. temple, ye stretched 

the scriptures of the 50 And they all forsook forth no hands against 

prophets might be ful- 51 him and fled. And me : but this is your 

filled. Then all the there followed him a hour, and the power 

disciples forsook him, certain young man, of darkness, 
and tied. having a linen cloth 
cast about his naked 
body ; and c the young men laid hold on him. 
52 And he left the linen cloth, and fled from 
them naked. 

§ 172. Jesus is First Brought Before Annas, the ex-High-Priest. 

Jerusalem. 

JOHN 18 : 12-14, 19-23. 

(1) Jesus first led to Annas, 12, 13. (2) Who Annas and Caiaphas were, 13, 
14. (3) Annas asks Jesus concerning his disciples and doctrine, 19. (4) 
Jesus refers him to those who had heard him, 20, 21. (5) An officer 
strikes Jesus a blow on the face, 22. (6) Jesus reproves him, 23. 

JOHN. 

12 Then the band, and the captain, and officers of the Jews, took Jesus and 

13 bound him, and led him away to Annas first (for he was father-in-law to 
11 Caiaphas, which was the high-priest that d same year). Now Caiaphas was 

he which gave counsel to the Jews, that it was expedient that one man should 
die for the people. 

19 The high-priest then asked Jesus of his disciples, and of his doctrine. 

20 Jesus answered him, I spake openly to the world ; I ever taught in the syna- 
gogue, and in the temple, whither the Jews always resort ; and in secret have 

21 I said nothing. Why askest thou me ? Ask the'm which heard me, what I 
-- have said unto them : behold, they know what I said. And when he had 

thus spoken, one of the officers which stood by, struck Jesus with the palm 
23 of his hand, saying, Answerest thou the high-p'riest so ? Jesus answered him, 
If I have spoken evil, bear witness of the evil : but if well, why smitest thou 
me? 

§ 173. Peter Thrice Denies Jesus. 

MATT. 26 : 58, 69-75. MARK 14 : 54, 66-72. LUKE 22 : 54-62. 

JOHN 18 : 15-18, 25-27. 

(1) Peter follows at a distance, Matt. 58 ; Mark 54 ; Luke 54 ; John 15. (2) 
John obtains permission for Peter to enter the court of the house John 
16. (3) Peter's first denial, Matt. 69, 70; Mark 66-68: Luke 56, 57; 
John 17. (4) Was warming himself Mark 67 ; Luke 55 ; John 18. (5) 
The cock crew, Murk 68. (6) His second denial, Matt. 71, 72; Mark 69, 
70; Luke 58; John 25. {See next Section, 1.) (7) His third denial 
about an hour after, Matt. 73, 74 ; Mark 70, 71 ; Luke 59, 60; John 26, 27. 
(8) The cock croxos again, Matt. 74; Mark T2; Luke 60 ; John 27. (9) 
Jesus looks upon Peter, Luke 61. (10) Peter remembers his word, goes 
out and weeps bitterly, Matt. 75; Mark 72 ; Luke 61, 62. 



» 49. That the Scripture might. b Q6. i s come to pass, 

o 51. They. d 13. Omit same. 



196 



THE LAST PASSOVER WEEK. 



MATTHEW. 

58 But Peter fol- 
lowed him afar 
oif, unto the 
h i g h-p r i e s t's 
a palace, and 
went in, and sat 
with the b ser- 
vants to see the 
end. 



MAEK. 

■ And Peter fol- 
lowed him afar 
off, even into 
the a palace of 
the high-priest : 
and he sat with 
the b servants, 
and warmed him- 
self at the fire. 



LUKE. 

Then took 
they him, and 
led him, and 
brought him 
into the high- 
priest's house. 
And Peter fol- 
lowed afar off. 



JOHN. 



16 high-priest. But Peter stood at the door without. 

LUKE. 

55 And when they had kindled a fire in the midst of the 
hall, and were set down together, Peter sat down 



among them. 
MATTHEW. 

69 Now Peter sat 
without in the 
a palace : and a 
damsel came un- 
to him, saying, 
Thou also wast 
with Jesus c of 

70 Galilee. But he 
denied before 
them all, saying, 
I know not what 
thou sayest. 



And when he 
was gone out 
into the porch, 
another maid 
saw him, and 
said unto them 
that were there, 
this sfellotv was 
also with Jesus 
h o f Nazareth. 



MAEK. 

65 And as Peter 
was beneath in 
the a palace, there 
cometh one of 
the maids of the 

67 high-priest : and 
when she saw 
Peter warming 
himself, she 
looked upon 
him, and said, 
And thou also 
wast with d Jesus 

68 of Nazareth. But 
he denied, say- 
ing, I know not, 
neither under- 
stand I what 
thou sayest. And 
he went out into 
the porch ; e and 
the cock crew. 

69 And f a maid 
saw him again, 
and began to say 
to them that 
stood by, This is 
one of them. 

70 And he denied it 
again. 



LUKE. 

56 But a certain 
maid beheld him 
as he sat by the 
fire, and earnest- 
ly looked upon 
him, and said, 
This man was 
also with him. 

57 And he denied 
him, saying, 
Woman, I know 
him not. 



58 And after a lit- 
tle while anoth- 
er saw him, and 
said, Thou art 
also of them. 
And Peter said, 
Man, I am not. 



And Simon 
Peter followed 
Jesus, and so did 
another disciple. 
That disciple 
was known unte 
the high-priest, 
and went in with 
Jesus into the 
a palace of the 
Then went out that 
other disciple 
which was 
known unto the 
high-priest, and 
spake unto her 
that kept the 
door, and 
brought in Pe- 
ter. 

17 Then saith 
the damsel that 
kept the door 
unto Peter, Art 
not thou also 
one of this man's 
disciples ? He 
saith, I am not. 

18 And the servants 
and officers stood 
there, who had 
made a fire of 
coals (for it was 
cold) : and they 
warmed them- 
selves: and Pe- 
ter stood with 
them, and warm- 
ed himself. 



25 And Simon 
Peter stood and 
warmed himself. 
They said there- 
fore unto him, 
Art not thou al- 
so one of his dis- 
ciples ? He de- 
nied it, and said, 
I am not. 



» 58, 54, 15, 60, 66. Court. 

* 67. The Nazarene, even Jesus. 

'69. The. 



b 58, 54. Officers. « 69. The Galilean. 

« 68. Many omit and the cock crew. 

s 71. Man. •> 71. The Nazarene. 



THE LAST PASSOVER WEEK. 



197 



Matthew 26. 

72 And again h e 
denied with an 
oath, I do not 
know the man. 

73 And a after a 
while came un- 
to him they that 
stood by, and 
said to Peter, 
Surely thou also 
art one of them ; 
for thy speech 
betrayeth thee. 

74 Then began he 
to curse, and to 
swear, saying, I 
know not the 
man. And im- 
mediately the 

75 cock crew. And 
Peter remem- 
bered the word 
of Jesus, which 
said d unto him, 
Before the cock 
crow, thou shalt 
deny me thrice. 
And he went out, 
and wept bit- 
terly. 



Maek 14. 



T0 And a a little 
after, they that 
stood by "s a i d 
again to Peter, 
Surely thou art 
one of them : for 
thou art a Gali- 
lean, c and thy 
speech agreeth 

71 thereto. But he 
began to curse, 
and to swear, 
saying, I know 
not this man of 
whom ye speak. 

72 And the second 
time the cock 
crew. And Pe- 
t e r called to 
mind the word 
that Jesus said 
unto him, Before 
the cock crow 
twice, thou shalt 
deny me thrice. 
And when he 
thought thereon, 
he wept. 



Luke 22. 



59 And about the 
space of one hour 
after, another 
confidently af- 
firmed, saying, 
Of a truth this 
h felloxc also was 
with him ; for 
he is a Galilean. 

60 And Peter said, 
Man, I know 
not what thou 
sayest. And im- 
mediately, while 
he yet spake, the 

61 cock crew. And 
the Lord turned, 
and looked upon 
Peter. And Pe- 
ter remembered 
the word of the 
Lord, how he 
had said unto 
him, Before the 
cock e crow, thou 
shalt deny me 

62 thrice. And Pe- 
ter went out, and 
wept bitterly. 



John IS. 



26 One o f t h e 
servants of the 
high-priest (be- 
ing his kinsman 
whose ear Peter 
cut off), saith, 
Did not I s e e 
thee in the gar- 
den with him ? 

27 Peter then de- 
nied again : and 
immediately the 
cock crew. 



§ 174. He is Beought Befoee Caiaphas and the Council at 

Night. 



MATT. 26 : 57, 59-68. 



MAEK 14 : 53, 55-65. 
JOHN 18 : 24. 



LUKE 22 : 54, 63-65. 



(1) Jesus brought before Caiaphas just before Peter's second denial, Matt. 
57; Mark 53; Luke 54; John 24. (2) Jesus before the Sanhedrin ; false 
witnesses, Matt. 59-61 ; Mark 55-59. (3) Jesus holds his peace, Matt. 
62, 63 ; Mark 60, 61. (4) Adjured by the high-priest, Matt. 63 ; Mark 61. 
(5) Jesus confesses himself the Christ, the Son of God, and foretells his 
second coining, Matt. 64; Mark 62. (6) Accused of blasphemy, and 
judqed guilty of death, Matt. 65, 66, Mark 63, 64. (7) Spat upon, 
buffeted, mocked, Matt. 67, 68 ; Mark 65 , Luke 63-65. 

MATTHEW. MAEK. LUKE. JOHN. 



« And they that 
had laid hold on 
Jesus, led him 



And they led 
Jesus away to 
the high-priest: 



^ Then 
took him, 
led him 



they 

and 

and 



Now Annas 
had sent him 
bound unto 



a 73. 70. After a little while. 
d 75. Omit unto him. 



«" 59. Man. 



c 70. Omit and . . . thereto. 
» 61. Crow this day. 



198 



THE LAST PASSOVER WEEK. 



Matthew 26. 
away to Caia- 
phas the high- 
priest, where 
the scribes and 
the elders were 
assembled. 



Mark 14. 
and with him 
were assembled 
all the chief 
priests, and the 
elders, and the 
scribes. 



Luke 22. 
brought him 
into the high- 
priest's house. 



John 18. 
Caiaphas 
high-priest. 



the 



MATTHEW. 

59 Now, the chief priests, a and elders, 
and all the council, sought false 
witness against Jesus, to put him 

60 to death ; but found none. b Yea, 
though many false witnesses came, 
b yet found they none. c At the last 

61 came two false witnesses, and said, 
This fellow said, I am able to destroy 
the temple of God, and to build it in 
three days. 



And the high-priest d arose, and 
said unto him, Answerest thou noth- 
ing ? what is it which these witness 
against thee? But Jesus held his 



MAEK. 

55 And the chief priests, and all the 
council, sought for witness against 
Jesus to put him to death; and 

56 found none : for many bare false 
witness against him, but their wit- 

57 ness agreed not together. And 
there arose certain, and bare false 

58 witness against him, saying, We 
heard him . say, I will destroy this 
temple that is made with hands, 
and within three days I will build 

59 another made without hands. But 
neither so did their witness agree 
together. 

60 And the high -priest stood up in 
the midst, and asked Jesus, saying, 
Answerest thou nothing ? what is it 
which these witness against thee? 

peace. And the high-priest answered 61 But he held his peace, and answered 



and said unto him, I adjure thee by 
the living God, that thou tell us 
whether thou be the Christ the Son 
64 of God. Jesus saith unto him, Thou 
hast said : nevertheless, I say unto 
you, Hereafter shall ye see the Son 



nothing. Again the high-priest 
asked him, and said unto him, Art 
thou the Christ, the Son of the Bless- 
62 ed ? And Jesus said, I am : and ye 
shall see the Son of man sitting on 
the right hand of power, and coming 



of man sitting on the right hand of 63 in the clouds of heaven. Then the 



>ower, and coming in the clouds of 

65 heaven. Then the high-priest rent 
his clothes, saying, He hath spoken 
blasphemy ; what further need have 
we of witnesses ? behold, now ye 

66 have heard his blasphemy. What 
think ye ? They answered and said, 
He is guilty of death. 

67 Then did they spit 
in his face, and buffeted 
him ; and others smote 
him with the palms of 
their hands, saying, 

68 Prophesy unto us, thou 
Christ, Who is he that 
smote thee ? 



high-priest rent his clothes, and 
64 saith, What need we any further 
witnesses? Ye have heard the blas- 
phemy : what think ye ? And they 
all condemned him to be guilty of 
death. 

LUKE. 



And some began to 
spit on him, and to 
cover his face, and to 
buffet him, and to say 
unto him, Prophesy: 
and the e servants did 
strike him with the 
palms of their hands. 



63 And the men that 
held Jesus mocked 
him, and smote him. 

64 And when they had 
blindfolded him, they 
struck him on the face, 
and asked him, saying, 
Prophesy, Who is it 

65 that smote thee ? And 
many other things 
blasphemously spake 
they against him, 



a 59. Omit and elders. 

60. But afterward came two and said. 

e 65. Officers received liiiu with blows of. 



b 60. Omit yea, yet found they none, 
d 62. Stood up. 



THE LAST PASSOVER WEEK. 



199 



§ 175. 



In the Morning Jesus is Formally Examined Before Caia- 
phas and the sanhedrin, and formally condemned. 



MAEK 15 : 1. 



LUKE 22 : 66-71. 



MATT. 27 : 1. 

(1) Jesus brought before the Sanhedrin in the morning, Luke 66. (2) They 
ask him if he is the Christ, Luke 67. (3) Does not positively answer; but 
declares that they shall see him on the right hand of God, Luke 67-69. (4) 
They ask if he is the Son of God, Luke 70. (5) He confesses that he is, 
Luke 70. (6) They conclude that they have evidence enough, Luke 71. 
(7) They consult to put him to death, Matt. 1 ; Mark 1. 

MATTHEW. MAEK. LUKE. 



1 When the morning 
was come, all the chief 
priests and elders of 
the people took coun- 
sel against Jesus to put 
him to death. 



And straightway in 66 
the morning the chief 
priests held a consulta- 
tion with the elders and 
scribes, and the whole 
council, 



And as soon as it 
was day a the elders of 
the people, b and the 
chief priests, and the 
scribes, came together, 
and led him into their 
67 council, saying, c Art 
thou the Christ ? tell us. And he said unto them, If I tell you, ye will not 

68 believe. And if I also ask you, ye will not answer d me, nor let me go. 

69 Hereafter shall the Son of man sit on the right hand of the power of God. 

70 Then said they all, Art thou then the Son of God ? And he said unto them, 

71 Ye say that I am. And they said, What need we any further witness ? for we 
ourselves have heard of his own mouth. 

§ 176. The Sanhedrin Leads Jesus Away to Pilate. 
MATT. 27 : 2. MARK 15 : 1. LUKE 23 : 1. JOHN 18 : 28. 

(1) Jesus is led away and delivered to Pilate. 
MATTHEW. MAEK LUKE JOHN. 



And when 
they had bound 
him, they led 
him away, and 
delivered him to 
e Pontius Pilate 
the governor. 



1 and bound Je- 
sus, and carried 
him away, and 
delivered him to 
Pilate. 



And the whole 
multitude of 
them arose, and 
led him unto 
Pilate. 



Then led they 
Jesus from Caia- 
phas unto the 
hall of f judg- 
ment : and it was 
early ; 



§ 177. Judas Eepents and Hangs Himself. 



MATT. 27 : 3-10. 



ACTS 1 : 18, 19. 



(1) Judas confesses his guilt to the chief priests, Matt. 3, 4. (2) Casts down 
the money in the temple, and hangs himself, Matt. 5; Acts 18. (3) The 
potter s field purchased, Matt. 6-8; Acts 18, 19. (4) Prophecy {Zee h. 11 : 
12; compare Jer. 32 : 6) fulfilled, Matt. 9, 10. 

MATTHEW. 

3 Then Judas, which had betrayed him, when he saw that he was condemned, 

repented himself, and brought again the thirty pieces of silver to the chief 

* priests and elders, saying, I have sinned in that I have betrayed the innocent 

5 blood. And they said, What is that to us? see thou to that. And he cast 

down the pieces of silver ?in the temple and departed, and went and 



» 66. The asspmbly of the elders of. 
d 68. Omit me, nor let me go. 
f 28. (Am.) Preturium. 



t> 66. Both. « 67. If thou art the. 

o 2. Omit Pontius. 

e 5. Into the sanciuary. 



200 THE LAST PASSOVER WEEK. 

MATTHEW. ACTS. 

6 hanged himself. And the chief 18 (Now this man a purchased a field 
priests took the silver pieces, and with the reward of iniquity ; and 
said, It is not lawful for to put them falling headlong, he burst asunder 
into the treasury, because it is the in the midst, and all his bowels 

7 price of blood. And they took coun- gushed out : and it b was known unto 
sel, and bought with them the pot- 19 all the dwellers at Jerusalem ; inso- 
ter's field, to bury strangers in. much as that field is called in their 

8 Wherefore that field was called, proper tongue, Aceldama, that is to 
The field of blood, unto this day. say, The field of blood.) 

9 Then was fulfilled that which was 
spoken by Jeremy the prophet, say- 
ing, 

And they took the thirty pieces of silver, 

The price of him that was valued, 

Whom they of the children of Israel did value, 3 

10 And gave them for the potter's field, as the Lord appointed me. 

§ 178. Jesus Before Pilate. The First Time. 

MATT. 27 : 11-14. MARK 15 : 2-5. LUKE 23 : 2-5. JOHN 18 : 28-38. 

(1) The Sanhedrin will not go into the judgment-hall, John 28. (2) Pilate 
goes out and inquires respecting the charge against Jesus, John 29. (3) 
Why they cannot judge him, John 30-32. (4) Their accusation, Luke 2. 
(5) Jesus before Pilate in the judgment-hall, Matt. 11 ; John 33. (6) 
Pilate asks if he is a king, Matt. 11; Mark 2; Luke 3; John 33. (7) 
Jesus shows the fallacy of their accusation by explaining the spiritual 
nature of his kingdom, John 34-37. (8) He acknowledges his kingship, 
Matt. 11 ; Mark 2 ; Luke 3 ; John 37. (9) But that he exercises his 
authority in the realm of truth, John 37. (10) Having asked, What is 
truth, he declares his innocence to the Jews, John 38. (11) The rulers 
accuse him, but he answers nothing; Pilate wonders greatly, Matt. 12-14; 
Mark 3-5. (12) Pilate affirms his innocence, whereupon they are the 
more vehement, intimating his Galilean origin, Luke 4, 5. 

JOHN. 

28 and they themselves went not into the e judgment-hall, lest they should be de- 

29 filed ; but that they might eat the passover. Pilate then went out unto them, 

30 and said, What accusation bring ye against this man ? They answered and 
said unto him, If he were not a malefactor, we would not have delivered him 

31 up unto thee. Then said Pilate unto them, Take ye him, and judge him ac- 
cording to your law. The Jews therefore said unto him, It is not lawful for 

32 us to put any man to death : that the saying of Jesus might be fulfilled, which 
he spake, signifying what death he should die. 

LUKE. 

2 And they began to accuse him, saying, We found this fellow perverting the 
nation, and forbidding to give tribute to Caesar, saying, That he himself is 
Christ, a king. 

MATTHEW. JOHN. 

11 And Jesus 33 Then Pilate entered into the f judgment-hall again, and 
stood before the called Jesus, and said unto him, Art thou the King of 
governor ; u the Jews ? Jesus answered him, Sayest thou this thing 

35 of thyself, or did others tell it thee of me ? Pilate an- 

» 18. Obtained. b 18. Became. <= 9. Priced. 

a 9. Price. e 28. (Am.) Pretorium. r 33. Pretorium. 



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201 



John 18. 
swered, Am I a Jew ? Thine own nation and the chief priests have delivered 
36 thee unto me. What hast thou done ? Jesus answered, My kingdom is not of 
this world : if my kingdom were of this world, then would my servants fight, 

that I should 



not be delivered 
to the Jews : but 
now is my king- 
dom not from 
hence. 
37 Pilate therefore 
. said unto him, 
Art thou a king 
then ? Jesus an- 
swered, Thou 
saycst that I am 

a king. To this end was I born, and for this cause came I into the world, 

that I should bear witness unto the truth. Every one that is of the truth, 

heareth my voice. 
38 Pilate saith unto him, What is truth ? And when he had said this, he 

went out again unto the Jews, and saith unto them, I find in him no a fault 

at all. 



MATTHEW. 

11 and the governor 
asked him, say- 
ing, Art thou 
the King of the 
Jews? And Je- 
sus said unto 
him, Thou say- 
est. 



MAPK. 

And Pilate 
asked him, Art 
thou the King 
of the Jews ? 
And he answer- 
ing, said unto 
him, Thou say- 
est it. 



LUKE. 

And Pilate 
asked him, say- 
ing, Art thou the 
King of the 
Jews? And he 
answered him 
and said, Thou 
sayest it. 



MATTHEW. 

12 And when he was accused of the 
chief priests and elders, he answered 

13 nothing. Then said Pilate unto him, 
Hearest thou not how many things 

14 they witness against thee ? And he 
answered him never a word : inso- 
much that the governor marveled 
greatly. 



MARK. 

3 And the chief priests accused him 
of many things: b but he answered 

* nothing. And Pilate asked him 
again, saying, Answerest thou noth- 
ing ? behold how many things they 

5 c witness against thee. But Jesus 
yet answereth nothing ; so that Pilate 
marveled. 



LUKE. 

4 Then said Pilate to the chief priests, and to the people, I find no fault in this 

5 man. And they were the more d fierce, saying, He stirreth up the people, 
teaching throughout all e Jewry, beginning from Galilee to this place. 

§ 179. Jesus Before Heeod. 

Jerusalem. 

LUKE 23 : 6-12. 

(1) Jesus is sent to Herod, 6, 7. (2) Herod glad to see him, 8. (3) Herod 
questions him; the rulers vehemently accuse, 9, 10. (4) Herod mocks 
Jesus and sends him back to Pilate, 11. (5) Herod and Pilate made 
friends, 12. 

LUKE. 

6 When Pilate heard f of Galilee, he asked whether the man were a Galilean. 

7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent 
him to Herod, who himself also was at Jerusalem at that time. 

8 And when Herod saw Jesus, he was exceeding glad : for he was desirous to 
see him for a long season, because he had heard s many things of him ; and 



a 38. Crime. 
d 4. Urgent. 



b 3. Omit but he answered nothing, 
e 5. Judea and. f 6. It. 



c 4. Accuse thee of. 
e 8. Omit many things. 



202 



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Litre 23. 
9 he hoped to a have seen some miracles done by him. Then he questioned with 

10 him in many words ; but he answered him nothing. And the chief priests 

11 and scribes stood and vehemently accused him. And Herod with his men of 
war set him at naught, and mocked him, and arrayed him in a gorgeous robe, 

12 and sent him again to Pilate. And the same day Pilate and Herod were 
made friends together ; for before they were at enmity between themselves. 



§ 180. Jesus Again Befoee Pilate. Baeabbas Peefeeeed to Jesus. 
MATT. 27 : 15-26. MARK 15 : 6-15. LUKE 23 : 13-25. JOHN" 18 : 39, 40. 

(1) Pilate declares that neither he nor Herod has found any fault in Jesus, 
Luke 13-15. (2) Proposes to release him, Luke 16. (3) Custom of releas- 
ing one at the passover, Matt. 15 ; Mark 6 ; Luke 17 ; John 39. (4) Con- 
cerning Barabbas, Matt. 16; Mark 7, 8; compare Ijuke 19. (5) Offers to 
release Jesus or Barabbas, Matt. 17, 18 ; Mark 9, 10; John 39. (6) Pilate 
receives a message from his wife, Matt. 19. (7) The rulers persuade the 
people to ask for Barabbas, Matt. 20; Mark 11; Luke 18; John 40. (8) 
Pilate further strives to release Jesus, Matt. 21 ; Luke 20. (9) They de- 
mand Barabbas, Matt. 21. (10) Demand also that Jesus should be cruci- 
fied, Matt. 22, 23; Mark 12-14; Luke 22, 23. (11) A tumult being made, 
Matt. 24 ; Luke 23. (12) Pilate washes his hands, Matt. 24. (13) The 
fearful prayer of the people, Matt. 25. (14) Barabbas released, Matt. 26 ; 
Mark 15 ; Luke 24, 25. 

LUKE. 

13 And Pilate, when he had called together the chief priests, and the rulers, 

u and the people, said unto them, Ye have brought this man unto me, as one 

that perverteth the people ; and behold, I, having examined him before 

you, have found no fault in this man, touching those things whereof ye 



15 accuse him : no, 



MATTHEW. 

15 Now at that 
feast, the gover- 
nor was wont to 
release unto the 
people a prison- 
er, whom they 

16 would. And they had then 
a notable prisoner, called 
Barabbas. 



nor yet Herod: for b I sent you to him; and lo, nothing 
worthy of death 
c is done unto 
MARK. ^him: I will JOHN". 

therefore chas- 

6 Now at that tise him, and re- 39 But ye have a 
feast he d released 17 lease him. e (For custom that I 
unto them one of necessity he should release 
prisoner, whom- must release one unto you one at 
soever they de- unto them, at the the passover. 

7 sired. And there feast.) 
was one named Barabbas, 
which lay bound with them 
that had made insurrection 
with him, who had com- 
mitted murder in the insur- 

8 rection. And the multitude 



17 Therefore, when they were 
gathered together, Pilate 
said unto them, Whom 
will ye that I release unto 
you ? Barabbas, or Jesus, 



f crying aloud, began to 
desire him to do as he had 

9 ever done unto them. But 
Pilate answered them, say- 
ing, Will ye that I release 
unto you the King of the 

10 Jews? (For he sknew 



Will ye, there- 
fore, that I re- 
lease unto you 



a 9. To see some (sign). 
c 15. Hath been done by. 
6 17. Many omit ver. 17. 



'8. 



b 15. He sent him back to us. 
a 6. Was wont to release. 
Went up and began to ask. s 10. Perceived. 



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203 



Matthew 27. 



Mark 15. 



that the chief priests had 
delivered him for envy.) 



which is called Christ? 

18 (For he knew that for envy 
they had delivered him.) 

19 When he was set down on the judgment-seat, his wife 
sent unto him, saying, Have thou nothing to do with that 
a just man : for I have suffered many things this day in a 
dream, because 

MARK. LUKE. 



John 18. 

the King of the 
Jews? 



20 of him. But the 
chief priests and 
elders persuaded 
the multitude 
that they should 
ask Barabbas, 
and destroy Je- 
sus. 



But the chief 
priests moved 
the people that 
he should rather 
release Barabbas 
unto them. 



40 



Then cried 
they b all again 
saying, Not this 
man, but Barab- 
bas. Now Barab- 
bas was a robber. 



21 The governor 
answered and 
said unto them, Wheth- 
er of the twain will ye 
that I release unto you ? 
They said Barabbas. 

22 Pilate saith unto them, 
What shall I do then 
with Jesus, which is 
called Christ? They 
all say unto him, Let 

* 3 him be crucified. And 
d the governor said, 
Why, what evil hath 



And Pilate an 

swered, and said again 
unto them, What will 
ye then that I shall do 
unto him whom ye call 
the King of the Jews ? 

13 And they cried out 
again, Crucify him. 

14 Then Pilate said unto 
them, Why, what evil 
hath he done ? And 
they cried out e the 
more exceedingly, Cru- 
cify him ! 



18 And they cried 
out all at once, 
saying, Away 
with this man, 
and release unto 
us Barabbas 

19 (who, for a cer- 
tain sedition made in the city, and 
for murder, was cast into prison). 

20 Pilate therefore, c will- 
to release Jesus, 
e again to them. 

21 But they cried, saying, 
Crucify him ! crucify 

22 him ! And he said un- 
to them the third time, 
Why, what evil hath 
he done ? I have found 
no cause of death in 
him ; I will therefore 
chastise him, and let 

23 him go. And they 
were instant with loud 
voices, requiring that 

be crucified: and f the 
them, and of the chief 



he might 
voices of 



he done? But they 

cried out e the more, saying, Let him 
21 be crucified. When Pilate saw that 

he could prevail nothing, but that priests prevailed. 

rather a tumult was made, he took 

water, and washed his hands before the multitude, saying, I am innocent of 
25 the blood of this a just person ; see ye to it. Then answered all the people, 

and said, His blood be on us, and on our children. 



MATTHEW. 

Then released h e 
Barabbas unto them : 



MARK. 



LUKE. 



And so Pilate, s will- 24 And Pilate gave sen- 

ing to content the peo- tence that it should be 

pie, released Barabbas 25 as they required. And 

unto them, he released unto them 

him that for sedition 

and murder was cast into prison, whom they had desired : 



»19, 24. Righteous. 
• 23, 14. Exceedingly. 



t> 40. Omit all. c 20. Desiring. 

f 23. Their yoices prevailed. 



a 23. He. 

s 15. Wishing. 



204 



THE LAST PASSOVER WEEK. 



§ 181. Jestjs Scourged and Mocked ; Pilate Strives again to Re- 
lease him; but Finally Delivers him to be Crucified. 

MATT. 27 : 26-30. MARK 15 : 15-19. LUKE 23 : 25. JOHN 19 : 1-16. 

(1) Jesus scourged, Matt. 26; Mark 15; John 1. (2) The soldiers mock him 
in the Pretorium, Matt. 27-30 ; Mark 16-19 ; John 2, 3. (3) Pilate appeals 
to the sympathy of the Jews, John 4, 5. (4) They cry out, Crucify him, 
John 6. (5) Pilate affirms his innocence, John 6. (6) They declare him 
worthy of death, because he made himself the Son of God, John 7. (7) 
Pilate the more afraid ; brings Jesus again into the judgment-hall, John 
8-10. (8) Jesus speaks of Pilate 1 s power, and of the greater sin of the 
Jews, John 11. (9) Pilate again seeks to release him, John x2. (10) The 
Jews declare that Pilate is not Caesar* s friend, if he let Jesus go, John 12. 

(11) Pilate brings Jesus to his judgment-seat on the Pavement, John 13. 

(12) Pilate 1 s final appeal, John 14, 15. (13) They answer, We have no 
king but Caisar, John 15. (14) Pilate delivers Jesus to be crucified, Matt. 
26 ; Mark 15 ; Luke 25 ; John 16. 



MATTHEW. MARK. 

* 7 Then the soldiers of 
the governor took Je- 
sus into Mhe common 
hall, and gathered un- 
to him the whole band 

28 of soldiers : and they 
stripped him, and put 
on him a scarlet robe : 

29 and when they had 
platted a crown of 
thorns, they put it 
upon his head, and a 
reed in his right hand ; 
and they bowed the 
knee before him, and 

30 mocked him, saying, Hail, King of the Jews ! 
took the reed, and smote him on the head. 



JOHN. 



16 And the soldiers led 
him away into the a hall, 
called Pretorium ; and 
they called together 

17 the whole, band ; and 
they clothed him with 
purple, and platted a 
crown of thorns, and 
put it about his head, 

18 and began to salute 
him, Hail, King of the 

19 Jews ! And they smote 
him on the head with a reed, and did spit upon 
him, and bowing their knees, worshiped him. 

And they spit upon him, and 



1 Then Pilate there- 
fore took Jesus, and 

2 scourged him. And 
the soldiers platted a 
crown of thorns, and 
put it on his head, and 
they put on him a pur- 

3 pie robe, c and said, 
Hail, King of the Jews ! 
and they d smote him 
with their hands. 



JOHN. 

4 Pilate therefore went forth again, and saith unto them, Behold, I bring him 

5 forth to you, that ye may know that I find no e fault in him. (Then came 
Jesus forth, wearing the crown of thorns, and the purple robe.) And Pilate 
saith unto them, Behold the man ! 

6 When the chief priests therefore, and officers saw him, they cried out, say- 
ing, Crucify him ! crucify him ! Pilate saith unto them, Take ye him, and 

7 crucify him : for I find no f fault in him. The Jews answered him, We have 
a law, and by our law he ought to die, because he made himself the Son of 
God. 

8 9 When Pilate therefore heard that saying, he was the more afraid ; and 
went again into the & judgment-hall, and saith unto Jesus, Whence art thou? 

10 But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou 
not unto me ? knowest thou not, that I have power to crucify thee, and have 

11 power to release thee ? Jesus answered, Thou h couldest have no power at all 
against me, except it were given thee from above : therefore he that deliv- 



»16. Court. b 27. (Am.) Pretorium. 

a 3. Or struck him with rods. 
' 6. Crime. 



o 3. And came to him and said. 

e 4. Crime. 

e 9. Pretorium. h 11. Would est. 



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205 



John 19. 

12 ered me unto thee hath the greater sin. And a from henceforth Pilate sought 
to release him : but the Jews cried out, saying, If thou let this man go, thou 
art not Csesar's friend. Whosoever maketh himself a king, speaketh against 
Caesar. 

13 When Pilate therefore heard b that saying, he brought Jesus forth, and sat 
down in the judgment-seat, in a place that is called the Pavement, but in 

14 the Hebrew, Gabbatha. And it was the preparation of the passover, and 

15 about the sixth hour: and he saith unto the Jews, Behold your King ! But 
they cried out, Away with him ! away with him ! crucify him ! Pilate 
saith unto them, Shall I crucify your King ? The chief priests answered, 

We have no 



MATTHEW. 

26 and when he 
had scourged 
Jesus, he deliv- 
ered him to be 
crucified. 



MARK. 

15 a n d delivered 
Jesus, when he 
had scourged 
him, to be cruci- 
fied. 



LUKE. 

25 but he delivered 
Jesus to their 
will. 



king but Csesar. 
16 Then delivered 
he him there- 
fore unto them 
to be crucified. 



§ 182. Jesus Led to Crucifixion. 

MATT. 27 : 31-34. MARK 15 : 20-23. LUKE 23 : 26-33. JOHN 19 : 16, 17. 

(1) Jesus is led away to be crucified, Matt. 31; Mark 20; John 16. (2) 
Bears Ms cross, John 17. (3) Simon, a Cyrenian, compelled to bear it 
after JesiLs, Matt. 32; Mark 21; Luke 26. (4) The people and women 
who followed, Luke 27. (5) Jesus exhorts them to xoeep not for htm, bat 
for themselves; foretells a terrible retribution, Luke 28-31. (6) Two 
malefactors led with him, Luke 32. (7) They come to Golgotha, Matt. 
33 ; Mark 22 ; Luke 33 ; John 17. (8) Refuses to drink the stupefying 
drink, Matt. 34; Mark 23. 



MATTHEW. 

31 And after that they 
had mocked him, tbey 
took the robe off from 
him, and put his own 
raiment on him, and 
led him away to cru- 

m cify him. And as they 
came out, they found 
a man of Cyrene, Si- 
mon by name : him 
they compelled to bear 
his cross. 



MARK. 

20 And when they had 
mocked him, they took 
off the purple from 
him, and put his own 
clothes on him, and 
led him out to crucify 

21 him. And they compel 



JOHN. 

16 And they took Jesus, 
c and led him away. 

17 And he bearing his 
cross, 

LUKE. 



one Simon, d a Cyre- 
nian, who passed by, 
coming out of the coun- 
try, the father of Alex- 
ander and Rufus, to 
bear his cross. 



And as they led him 
away, they laid hold 
upon one Simon, a d Cy- 
renian, coming out of 
the country, and on him 
they laid the cross, that 
he might bear it after 

27 Jesus. And there followed him a great company of people, and of women, 

28 which also bewailed and lamented him. But Jesus turning unto them, said, 
Daughters of Jerusalem, weep not for me, but weep for yourselves, and 

29 for your children. For, behold, the days are coming, in the which they 
shall say, Blessed are the barren, and the wombs that never bare, and the 

30 paps which never gave suck. Then shall they begin to say to the moun- 



» 12. Upon this. 

c 16. Omit and led him away. 

18 



*> 13. These words, 
a 21, 26. Of Cyrene. 



206 



THE LASP PASKOVER WEEK. 



Luke 23. 

31 tains, Fall on us ; and to the hills, Cover us. For if they do these things 

32 in a green tree, what shall be done in the dry ? And there were also two 

others, malefac- 



MATTHEW. 



MAKK. 



tors, led with 
him to be put to 
33 d e a t h. And 
when they were 
come to the 
place which is 
called a Calvary, 



JOHN. 



33 And when 22 And they 
they were come bring him unto 
unto a place the place Gol- 
called Golgotha gotha (which is, 
(that is to say, being interpret- 
b A place of the ed, The place of 

34 skull), they gave 23 a skull). And 
him c vinegar to they gave him to drink, wine mingled with myrrh 
drink, mingled he received it not. 

with gall : and when he had tasted 
thereof, he would not drink. 



17 went forth in- 
to a place called 
the place of a 
skull, which is 
called in the He- 
brew, Golgotha : 



but 



§ 183. The Crucifixion. Jesus Mocked on the Ceoss. Commends 
his Mother to John. 

MATT. 27 : 35-44. MARK 15 : 24-32. LUKE 23 : 33-43. JOHN 19 : 18-27. 

(1) They nail him to the cross, Matt. 35 ; Mark 24 ; Luke 33 ; John 18. (2) 
His prayer for the soldiers, Luke 34. (3) They part his garments, etc., 
Matt. 35 ; Mark 24 ; Luke 34 ; John 23, 24. (4) Ps. 22 : 18 fulfilled, Matt. 
35; John 24. (5) His accusation written above him, Matt. 37 ; Mark 26; 
Luke 38; John 19. (6) The Jews dissatisfied with the superscription, 
John 20-22. (7) Two robbers crucified with him; Isa. 53 : 12 fulfilled, 
Matt. 38 ; Mark 27, 28 ; John 18. (8) The soldiers watch him, Matt. 36. 
(9) The Jews mock him, Matt. 39-43 ; Mark 29-32 ; Luke 35. (10) The 
soldiers mock him, Luke 36, 37. (11) The thieves (or robbers) revile, 
Matt. 44; Mark 32; Luke 39. (12) The penitent thief, Luke 40-43. 
(13) Three Marys stand by the cross, John 25. (14) Jesus commends his 
mother to John, John 26, 27. 



MATTHEW. 

And they cru- 
cified him, and 
parted his gar- 
ments, casting 
lots : e that it 
might be fulfill- 
ed which was 
spoken by the 
prophet, 

fThey parted my 
garments among 
them, 

And upon my ves- 
ture they cast 
lots. 



MARK. 

24 And d when 
they had cruci- 
fied him, they 
parted his gar- 
ments, casting 
lots upon them, 
what every man 
should take. 



25 And it was the 
third hour, and 
they crucified 
him. 



LUKE. 

83 there they 
crucified h i m, 
and the malefac- 
tors ; one on the 
right hand, and 
the other on the 

34 left. Then said 
Jesus, Father, 



forgive them; 
for they know 
not what they 
do. And they 
parted his s rai- 
ment, and cast 
lots. 



JOHN. 

18 "Where they 
crucified him, 
and two others 
with him, on 
either side one, 
and Jesus in the 
midst. 



Then the sol- 
diers, when they 
had crucified Je- 
sus, took his gar- 
ments, and made 
four parts, to 
every soldier a 
part; and also 



* 23. The skull. »> 33. The. « 34. Wine. 

a 24. They crucify and part. • 35. Omit that it might . . . prophet. 

f 35. Omit They parted . . . cast lots. e 34. Garments. 



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207 



John 19. 
his coat : now the coat was without seam, woven from the top throughout. 
24 They said therefore among themselves, Let us not rend it, but cast lots for it, 
whose it shall be : that the scripture might be fulfilled, which saith, 

They parted my raiment among them, 
And for my vesture they did cast lots. 

These things therefore the soldiers did. 
MATTHEW. MARK. LUKE. 



26 And the super- 
scription of his 
accusation was 
written over, 
The King of 

27 the Jews. And 



86 And sitting 
down, they 
watched him 

37 there : and set 
up over his head 
his accusation 
written, This 
is Jesus the 
King of the 

38 Jews. Then 
were there two "thieves crucified 
with him; one on the right hand, 
and another on the left. 



And a super- 
scription also 
was written over 
him, in letters of 
Greek, and Lat- 
in, and Hebrew, 
This is the 
King of the 
Jews. 



JOHN. 

is And Pilate 
wrote a title, and 
put it on the 
cross. And the 
writing was, 
Jesus of Naz- 
areth, THE 
King of the 
Jews. 



MARK. 

with him they crucify two a thieves ; 
the one on his right hand, and the 
28 other on his left. And the scripture 
was fulfilled, which saith, 

And he was numbered with the transgressors. 
JOHN. 

20 This title then read many of the Jews : for the place where Jesus was 
crucified was nigh to the city : and it was written in Hebrew, and Greek, and 

21 Latin. Then said the chief priests of the Jews to Pilate, Write not, The 

22 King of the Jews ; but that he said, I am King of the Jews. Pilate answered, 
What I have written, I have written. 



MATTHEW. 

39 And they that passed by reviled 

40 him, wagging their heads, and say- 
ing, Thou that destroyest the tem- 
ple, and buildest it in three days, 
save thyself. If thou be the Son 
of God, come down from the cross. 

41 Likewise also the chief priests 
mocking him, with the scribes and 

42 elders, said, He saved others : him- 



MARK. 

And they that passed by railed 
on him, wagging their heads, and 
saying, Ah, thou that destroyest the 
temple, and buildest it in three 
days, save thyself, and come down 
from the cross. Likewise also the 
chief priests mocking, said among 
themselves with the scribes, He 



MATTHEW. 



MARK. 



self he can not save. saved others; himself 
b If he be the King of 32 he can not save ! Let 



Israel, let him now come 
down from the cross, 
and we will believe 
43 him. He trusted in 
God; let him deliver 



Christ the King of Is- 
rael d descend now from 
the cross, that we may 
see and believe. 



LUKE. 

And the people stood 
beholding. And the 
rulers also with them 
derided him, saying, 
He saved others ; let 
him save himself, if he 
be e Christ, the chosen 



* 38, 27. Robbers. 
d 32. Come down. 



t> 42. He is. « 32. The Christ. 

e 35. The Christ of God, his chosen. 



208 



THE LAST PASSOVER WEEK. 



Matthew 27. 
him now : if he will 
have him : for he said, 
I am the Son of God. 



Mark 15. 



The thieves also, 
which were crucified 
with him, cast the 
same in his teeth. 



a And they that were 
crucified with him, re- 
viled him. 



Luke 23. 

36 of God. And the sol- 
diers also mocked him, 
coming to him, and of- 
fering him vinegar, and 

37 saying, If thou be the 
King of the Jews, save 

39 thyself. And one of the 
malefactors, which were 
hanged, railed on him, 
saying, a If thou be 
Christ, save thyself and 

40 us. But the other answering, rebuked him, saying, Dost not thou fear God, 

41 seeing thou art in tne same condemnation ? And we indeed justly ; for we 
receive the due reward of our deeds : but this man hath done nothing amiss. 

42 And he said unto Jesus, Lord, remember me when thou comest into thy king- 

43 dom. And Jesus said unto him, Verily, I say unto thee, To-day shalt thou be 
with me in paradise. 

JOHN. 

25 Now there stood by the cross of Jesus his mother, and his mother's sister, 

26 Mary the wife of b Cleophas, and Mary Magdalene. When Jesus therefore 
saw his mother, and the disciple standing by, whom he loved, he saith unto 

27 his mother, Woman, behold thy son ! Then saith he to the disciple, Behold 
thy mother ! And from that hour that disciple took her unto his own 
home. 

§ 184. Jesus Expires on the Cross. Wonderful Phenomena. The 
Darkness. The Vail of the Temple Bent. Graves Opened. 
Testimony of the Centurion. The Women Beholding. 

MATT. 27 : 45-56. MABK 15 : 33-41. LUKE 23 : 44-49. JOHN 19 : 28-30. 

(1) Darkness from the sixth to the ninth hour, Matt. 45; Mar k 33 ; Luke 
44. (2) Jesus cries, Eli, Eli, etc., Matt. 46 ; Mark 34. (3) What some 
said, Matt. 47 ; Mark 35. (4) Jesus cries, I thirst, John 28 ; Compare 
Ps. 69 : 21. (5) A sponge filled with vinegar offered to Jesus, Matt. 48, 
49 ; Mark 36 ; John 29. (6) Jesus says, It is finished, John 30. (7) Jesus 
finally with a loud voice cries, Father, into thy hands, etc., and expires, 
Matt. 50; Mark 37 ; Luke AS; John 30. 

(8) The vail of the temple rent, Matt. 51; Mark 38; Luke 45. (9) An 
earthquake; the graves opened, Matt. 51-53. (10) The centurion's con- 
fession, Matt. 54; Mark 39; Luke 47. (11) The people smite their breasts 
and depart, Luke 48. (12) The women who stood afar off beholding, Matt. 
55,56; Mark 40, 41. 



MATTHEW. 

45 Now, from the sixth 
hour there was dark- 
ness over all the land 
unto the ninth hour. 

46 And about the ninth 
hour Jesus cried with 
a loud voice, saying, 

Eli, Eli, lama sabach- 
thani ! 



MABK. 

33 And when the sixth 
hour was come, there 
was darkness over the 
whole land, until the 

34 ninth hour. And at 
the ninth hour Jesus 
cried with a loud voice, 
saying, 

Eloi, Eloi, lama sabach- 
thani ! 



LUKE. 

44 And it was about the 
sixth hour, c and there 
was a darkness over 
all the earth until the 

45 ninth hour. And the 
sun was darkened, 



a 39. Art thou not the Christ? 

o 44. A darkness came over the whole land . 



b 25. Clopas. 
hour, the sun's light failing. 



THE LAST PASSOVER WEEK. 



209 



Matthew 27. 
(that is to say, ' My 
God ! my God ! why 
hast t ho u forsaken 
*"me?') Some of them 
that stood there, when 
they heard that, said, 
This man calleth for 
Elias. 

48 And straightway one 
of them ran and took 
a sponge, and filled it 
with vinegar, and put 
it on a reed, and gave 

49 him to drink. The rest 
said, Let be, let us see 
whether Elias will 
come to save him. 



Mark 15. 
(which is, being interpreted, ' My 
God, my God, why hast thou for- 
35 saken me ? ') And some of them that 
stood by, when they 
heard it, said, Behold, 
he calleth Elias. 



And one ran and 
filled a sponge full of 
vinegar, and put it on 
a reed, and gave him 
to drink, saying, Let 
alone ; let "us see 
whether Elias will 
come to take him down. 



30 and put it upon hyssop, and put it to his mouth 



MATTHEW. 

60 Jesus, when 
he had cried 
again with a 
loud voice, yield- 
ed up b the ghost. 



MAEK. 



LUKE. 



And Jesus K And when Je- 
cried with a loud sus had cried 
voice, and c gave with a loud 
up the ghost. voice, he said, 

Father, into thy 
hands I com- 
mend my spirit : and having said thus, he c gave up the ghost 



JOHN. 

28 After this, Jesus 
knowing that all 
things were now ac- 
complished, that the 
scripture misrht be ful- 
filled, saith, 'I thirst.' 

29 Xow there was set a 
vessel full of vinegar : 
a and they filled a 
sponge with vinegar, 

"When Jesus therefore 
had received the 
vinegar, he said, 
It is finished ! 

And he bowed 
his head and 
gave up b the 
ghost. 



MATTHEW. 

51 And behold, the vail 
of the temple was rent 
in twain from the top 
to the bottom : and the 
earth did quake, and 

62 the rocks rent ; and the 
graves were opened, 
and many bodies of the 
8 a i n t s which slept, 

63 arose, and came out of 
the graves after his 
resurrection, and went 
into the holy city, and 
appeared unto many. 

54 Xow, when the centur- 
ion, and they that were 
with him, watching Je- 
sus, saw the earthquake, 
and those things that 
were done, they feared 
greatly, saying, Truly 
this was the Son of God ! 



MAEK. 

38 And the vail of the 
temple was rent in 
twain, from the top to 

39 the bottom. And when 
the centurion, which 
stood over against him, 
saw that he so d cried 
out, and gave up the 
ghost, he said, Truly 
this man was the Son 
of God! 



LUKE. 

45 and the vail of t h e 
temple was rent in the 

47 midst. Now, when the 
centurion saw what 
was done, he glorified 
God, saying, Certainly 
this was a righteous 
man. 



48 And all the people 
that came together to 
that sight, beholding 



» 29. So they put a sponge full of the vinegar upon hyssop and brought it. 
b 50, 30. His spirit. « 37, 46. Gr. Expired. a 39. Omit cried out, and 



210 



THE LAST PASSOVER WEEK. 



Matthew 27. 

55 And many women 
were there, beholding 
afar off, which follow- 
ed Jesus from Galilee, 
ministering unto him : 

56 among which was 
Mary Magdalene, and 
Mary the mother of 
James and Joses, and 
the mother of Zebedee's 
children. 



Mark 15. 

40 There were also wo- 
men looking on afar 
off, among whom was 
Mary Magdalene, and 
Mary the mother of 
James the less, and of 
Joses, and Salome ; 

41 who also, when he was 
in Galilee, followed 
him, and ministered 
unto him ; and many 
other women which 
came up with him unto 
Jerusalem. 



Luke 23. 
the things which were 
done, a smote their 
breasts and returned. 
49 And all his acquaint- 
ance, and the women 
that followed him from 
Galilee, stood afar off, 
beholding these things. 



§ 185. The Body Taken Down from the Cross and Buried. 

MATT. 27 : 57-61. MABK 15 : 42-47. LUKE 23 : 50-56. JOHN 19 : 31-42. 

(1) The legs of the two thieves broken, John 31, 32. (2) Jesus pierced in his 
side, John 33, 34. (3) John himself saw it, John 35. (4) A fulfillment of 
a type (Exod. 12 : 46), John 36. (5) And of prophecy (Zech. 12 : 10), John 
37. (6) The body begged by Joseph of Arimathea, Matt. 57, 58 ; Mark 
42-45 ; Luke 50-52 ; John 38. (7) Nicodemus brings spices, John 39. (8) 
The body taken down and prepared for burial. Matt. 59 ; Mark 46 ; Luke 
53; John 40. (9) A garden, and a new sepulchre, John 41. (10) Jesus 
laid in the tomb, Matt. 60; Mark 46; IsukebS; John 42. (11) The women 
from Galilee see where he was buried ; prepare spices, and rest on the sab- 
bath, Matt. 61 ; Mark 47 ; Luke 55, 56. 

JOHN. 

31 The Jews therefore, because it was the preparation, that the bodies should 
not remain upon the cross on the sabbath day (for that sabbath day was a 
high day), besought Pilate that their legs might be broken, and that they 

32 might be taken away. Then came the soldiers, and brake the legs of the 

33 first, and of the other which was crucified with him. But when they came to 

34 Jesus, and saw that he was dead already, they brake not his legs. But one of 
the soldiers with a spear pierced his side, and forthwith came thereout blood 

35 and water. And he that b saw it, bare record, and his record is true : and he 

36 knoweth that he saith true, that ye c might believe. For these things were 
done, that the scripture should be fulfilled, 

A bone of him shall not be broken, 

87 And again another scripture saith, 

They shall look on him whom they pierced. 

MATTHEW. MAEK. LUKE. 



» When the 
even was come, 
there came a 
rich man of 
Arimathea, 
named Joseph, 
who also himself 



And now, 
when the even 
was come (be- 
cause it was the 
preparation, that 
is, the day before 
the sabbath), 



50 And behold, 38 
there was a man 
named Joseph, 

a counselor: 
and he was a 
good man, and 

51 a just (the same 



JOHN. 

And after 
this, Joseph of 
Arimathea (be- 
ing a disciple of 
Jesus, but secret- 
ly for fear of the 
Jews) d besought 



■ 48. Returned, sniitiog their breasts. 
° 36. Also may. 



t> 35. Hath seen, hath borne witness, 
a 38. Asked of. 



THE LAST PASSOVER WEEK. 



211 



Matthew 27. 
was Jesus' disci- 
ple. 



He went to 
Pilate, and c beg- 
ged the body of 
Jesus. Then Pi- 
late commanded 
d the body to be 
delivered. 



59 And when Jo- 
seph had taken 
the body, he 
wrapped it in a 
clean linen cloth, 

60 and laid it in his 
own new tomb, 
which he had 
hewn out in the 
rock ; a n d h e 
rolled a great 
stone to the door 
of the sepulchre, 
and departed. 



Mark 15. 

43 Joseph of Arima- 
thea, an honor- 
able counselor, 
which also a wait- 
ed for the king- 
dom of God, 
came, and went 
in boldly unto 
Pilate, and 
c craved the body 

44 of Jesus. And 
Pilate marveled 
if he were al- 
ready dead : and 
calling unto him 
the centurion, he 
asked him 
whether he had 
been any while 

45 dead. And when 
he knew it of 
the centurion, he 
gave the e body 
to Joseph. 

46 And he bought 
f fine linen, and 
took him down, 
and wrapped 
him in the linen, 
and laid him in 
a sepulchre 
which was hewn 
out of a rock, 
and rolled a 
stone unto the 
door of the se- 
pulchre. 



Luke 23. 
had not consent- 
ed to the coun- 
sel and deed of 
them) : he was of 
Arimathea, a 
city of the Jews ; 
who b also him- 
self waited for 
the kingdom of 
God. This man 
went unto Pilate, 
and c begged 
the body of Je- 
sus. 



cause of the Jews' preparation-day , 



John 19. 
Pilate, that he 
might take away 
the body of Je- 
sus. And Pilate 
gave him leave. 
He came there- 
fore, and took 
the body of Je- 
sus. 

And there 
came also Nico- 
demus (which at 
the first came to 
Jesus by night) 
and brought a 
mixture of 
myrrh and aloes, 
about a hundred 
pounds weight. 



40 Then took 
they the body 
of Jesus, and 
wound it in lin- 
en clothes with 

the spices, as the manner of the 
Jews is to bury. 

41 Now in the 
place where he 
was crucified, 
there was a gar- 
den ; and in the 
garden a new 
sepulchre, 
wherein was 
never man vet 

42 laid. There laid 
they Jesus 
therefore, be- 

for the sepulchre was nigh at hand. 



And he took it 
down, and wrap- 
ped it in f linen, 



and laid it in a 
sepulchre that 
was hewn in 
stone, wherein 
never man be- 
fore was laid. 
And that day 
was the prepa- 
ration, and the 
sabbath drew 
on. 



MATTHEW. 



MARK. 



LUKE. 



61 And there was Mary 
Magdalene, and the 
other Mary, sitting 
over against the sepul- 
chre. 



And Mary Magda- 
lene, and Mary the 
mother of Joses, beheld 
where he was laid. 



55 And the women also, 
which came with him 
from Galilee, followed 
after, and beheld the 
sepulchre, and how his 

56 body was laid. And 
they returned, and prepared spices and ointments ; s and rested the sabbath 
day, according to the commandment. 

• 43. Himself was looking. >> 51. Was looking. « 58, 43, 52. Asked for. 
d 58. It. e 45. Corpse. * 46, 53. A linen cloth. 

« 56. And on the sabbath they rested. 



212 THE LAST PASSOVER WEEK. 

§ 186. The Sepulchre Sealed and Guarded. Seventh Day of 
the Week. 

MATT. 27 : 62-66. 

(1) The chief priests and Pharisees^ beseech Pilate to make the sepulchre 
secure, 62-64. (2) He grants their request, 65. (3) The stone sealed and 
a watch stationed, 66. 

MATTHEW. 

62 Now, a the next day that followed the day of the preparation, the chief 

63 priests and Pharisees came together unto Pilate, saying, Sir, we remember 
that that deceiver said, while he was yet alive, After three days I b will rise 

64 again. Command therefore that the sepulchre be made sure until the third 
day, lest his disciples come c by night, and steal him away, and say unto the 
people, He is risen from the dead : so the last error shall be worse than the 

65 first. Pilate said unto them, Ye have a d watch, go your way, make it as sure 

66 as ye can. So they went and made the sepulchre sure, sealing the stone, e and 
setting a watch. 

» 62. On the morrow which is the day after the preparation. *> 63. Omit will, 

c 64. Omit by night. d 65. Guard. e 66. The guard being with them. 



PART VIII 



CHRIST'S RESURRECTION, HIS SUBSEQUENT APPEARANCES, AND HIS 

ASCENSION. 

Forty days, from April to May, A. D. 30. 



§ 187. The Resurrection ; First Day of the Week ; the Early 

Morning. 

MATT. 28 : 2-4. Compare Mark 16 : 9. 

(1) A great earthquake, 2. (2) An angel descends from heaven, and rolls 
bach the stone, 2, 3. (3) The fear of the watch, 4. 

MATTHEW. 

2 And behold, there was a great earthquake : for a the angel of the Lord 
descended from heaven, and came and rolled back the stone b from the door, 

3 and sat upon it. His c countenance was like lightning, and his raiment 
1 white as snow. And for fear of him the keepers did shake, and became as 

dead men. 



§ 188. The Women Visit the Sepulchre. 
Hastily Returns. 



Mary Magdalene 



MATT. 28 : 1. MARK 16 : 1-4. LUKE 24 : 1, 2. JOHN 20 : 1, 2. 

(1) The women visit the sepulchre the first day of the week, Matt. 1 ; Mark 
1,2; Luke 1 ; Johnl. (2) Who shall roll away the stone ? MarkZ. (3) 
They find it rolled away, Mark 4; Luke 2; Johnl. (4) Mary Magda- 
lene, seeing it, runs and tells Peter and John, John 2. 



MATTHEW. 

d In the end of 
the sabbath, as 
it began to dawn 
toward the first 
day of the week, 
came Mary Mag- 
dalene, and the 
other Mary, to 
see the sepul- 
chre. 



MARK. 

1 And when the 
sabbath was 
past, Mary Mag- 
dalene,and Mary 
the mother of 
James, and Sa- 
1 o m e , f h a d 
bought f sweet 
spices, that they 
might come and 



LUKE. 

1 Now upon the 
first day of the 
week, e very early 
in the morning, 
they came unto 
the sepulchre, 
bringing the 
spices which 
they had pre- 
pared, s and cer- 



JOHN. 

The first day 
of the week 
cometh Mary 
Magdalene ear- 
ly, when it was 
yet dark, unto 
the sepulchre, 
and seeth the 
stone taken 
away from the 



» 2. An. b 2. Omit from the door. « 3. Appearance. 

d 1. Now late on the. • 1. At early dawn. 

* 1. Omit had, sweet. e 1. Omit and certain others with them. 

213 



214 



FROM CHRIST S RESURRECTION 



Mark 16. 

2 anoint him. And very early a in the 
morning, the first day of the week, 
they came unto the sepulchre, at the 

3 rising of the sun : and they said among 
themselves, Who shall roll us away the 
stone from the door of the sepulchre ? 

4 (and when they looked, they saw 
that the stone was rolled away), for 
it was very great. 



Luke 24. John 20. 

tain others with 2 sepulchre. Then 
2 them. And they she runneth, and 
found the stone cometh to Simon 
rolled away from Peter, and to the 
the sepulchre. other disciple, 

whom Jesus 
loved, and saith unto them, They 
have taken away the Lord out of 
the sepulchre, and we know not 
where they have laid him. 



§ 189. Vision of the Angels in the Sepulchre. 

MATT. 28 : 5-8. MARK 16 : 5-8. LUKE 24 : 3-8. 

(1) They enter the sepulchre, but find not the body, Luke 3. (2) They are 
much p>erplexed, Luke 4. (3) Two angels appear to them, Mark 5; Luke 
4. (4) These allay their fears ; tell them Jesus is risen ; remind them of 
his words ; command them to go and tell his disciples, Matt. 5-7 ; Mark 
6, 7; Luke 5-8. (5) They flee from the sepulchre, and return to tell the 
disciples, Matt. 8; Mark 8. 

LUKE. 

3 4 And they entered in, and found not the body of the Lord Jesus. And 
it came to pass, as they were much perplexed thereabout, behold, 



MATTHEW. 

5 And the angel an- 
swered and said unto 
the women, Fear not 
ye : for I know that ye 
seek Jesus, which was 

6 crucified. He is not 
here : for he is risen, as 
he said. Come, see the 
place where the Lord 
lay. 

7 And go quickly, and 
tell his disciples, that 
he is risen from the 
dead, and behold, he 
goeth before you into 
Galilee : there shall ye 
see him : lo, I have told 
you. 



MAEK. 

And entering into the 
sepulchre, they saw a 
young man sitting on 
the right side, clothed 
in a b long white gar- 
ment; and they were 
c affrighted. And he 
saith unto them, Be 
not c affrighted : ye seek 
Jesus of Nazareth, 
which was crucified : 
he is risen ; he is not 
here : behold the place 
where they laid him. 

But go d your way, 
tell his disciples and 
Peter, that he goeth 
before you into Galilee : 
there shall ye see him, 



two men stood by them 
in shining garments. 

5 And as they were 
afraid, and bowed down 
their faces to the earth, 
they said unto them, 
Why seek ye the living 

6 among the dead ? He 
is not here, but is risen. 
Remember how he 
spake unto you when 
he was yet in Galilee, 

7 saying, the Son of 
man must be delivered 
into the hands of sin- 
ful men, and be cruci- 
fied, and the third day 

8 rise again. And they 
remembered his words, 



as he said unto you 
1 And they departed quickly from 
the sepulchre, with fear ana great 
joy : and did run to bring his dis- 
ciples word. 



And they went out quickly, and 
fled from the sepulchre; for they 
trembled, and were amazed : neither 
said they any thing to any man ; for 
they were afraid. 



• 2. Omtt in the morning. 
« 5, 6. Amazed. 



»> 5. Omit long. 

d 7. Omit your way. 



UNTIL HIS ASCENSION. 215 



§ 190. Peter and John at the Sepulchre. 

LUKE 24 : 12. JOHN 20 : 3-10. 

(1) At the call of Mary Magdalene, Peter and John run to the sepulchre, 
John 3, 4. (2) They enter the sepulchre, and view the linen clothes, Luke 
12; Johnb-S. (3) They depart, Luke 12; John 10. (4) They wonder, 
not understanding the Scripture, Luke 12 ; John 9. 

JOHN. 

3 Peter therefore went forth, and that other disciple, and came a to the 

* sepulchre. So they ran both together : and the other disciple did outrun 

Peter, and came first to the sepul- 
5 chre. And he stooping down, and 
LUKE. looking in, saw the linen clothes ly- 

ing ; yet went he not in. 
12 Then arose Peter, and ran unto 6 Then cometh Simon Peter fol- 
the sepulchre, and stooping down, lowing him, and went into the 
he beheld the linen clothes b laid by sepulchre, and seeth the linen 
themselves, and c departed, wonder- 7 clothes lie ; and the napkin that 
ing in himself at that which was was about his head, not lying with 
come to pass. the linen clothes, but wrapped to- 

8 gether in a place by itself. Then 

went in also that other disciple which came first to the sepulchre, and he saw, 

9 and believed. For as yet they knew not the scripture, that he must rise again 

10 from the dead. Then the disciples went away again unto their own home. 

§ 191. Jesus Appears First to Mary Magdalene at the 
Sepulchre. 

MARK 16 : 9. JOHN 20 : 11-17. 

(1) Mary Magdalene stands without at the sepulchre when Peter and John 
return to the city, John 11. (2) She sees two angels in the sepulchre, John 

12. (3) They ask, Why weepest thou ? John 13. (4) Her answer, John 

13. (5) Turning about, she sees Jesus ; his first appearance, Mark 9; 
John 14. (6) She knew not that it was Jesus ; his question, and her reply, 
John 15. (7) Jesua<calls her by name, John 16. (8) She recognizes him, 
John 16. (9) Jesus says, Touch me not, etc., John 17. 

JOHN. 

11 But Mary stood without at the sepulchre, weeping ; and as she wept she 

12 stooped down and looked into the sepulchre, and seeth two angels in white, 
sitting, the one at the head, and the other at the feet, where the body of Jesus 

13 had lain. And they say unto her, Woman, why weepest thou? She saith 
unto them, Because they have taken away my Lord, and I know not where 

14 they have laid him. And when she had thus said, she turned herself back, 

15 and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto 
her, Woman, why weepest thou? whom seekest thou ? She supposing him to 

be the gardener, saith unto him, Sir, 

MARK. if thou have borne him hence, tell 

me where thou hast laid him, and I 

* d Now, when Jesus was risen, early will take him away. 

the first day of the week he ap- 16 Jesus saith unto her, Mary ! She 
peared first to Mary Magdalene, out turned herself, and saith unto e him, 
of whom he had cast seven devils. Rabboni ! which is to say, Master. 

» 3 Toward. b 12. Omit laid. « 12. Departed to his home. 

d 9. The two oldest Gr. MSS. and some other authorities end this Gospel with ver. 8. 

• 16. Him in Hebrew. 



216 



from Christ's resurrection 



John 20. 
17 Jesus saith unto her, Touch me not : for I am not yet ascended to my Father : 
but go to my brethren, and say unto them, I ascend unto my Father and your 
Father, and to my God and your God. 

§192. Jesus Meets the Other Women as They Return to the 

City. 

MATT. 28 : 9, 10. 

(1) Going to tell the disciples, Jesus meets them, 9. (2) They worship him, 
9. (3) He sends a message to his disciples, 10. 

MATTHEW. 

9 a And as they went to tell his disciples, behold Jesus met them, saying, 
All hail ! And they came, and held him by the feet, and worshiped him. 

10 Then said Jesus unto them, Be not afraid : go tell thy brethren that they go 
into Galilee, and there shall they see me. 



§ 193. Report of Mary Magdalene and the other Women to the 

Disciples. 



MARK 16 : 10, 11. 



LUKE 24 : 9-11. 



JOHN 20 : 18. 



(1) The women, returning, tell the eleven, and the rest, of the appearance 
of Jesus, Luke 9, 10. (2) Mary Magdalene also tells that Jesus had ap- 
peared to her, Mark 10 ; Luke 10 ; John 18. (3) The unbelief of the dis- 
ciples, Mark 11 ; Luke 11. 



MARK. 



10 And she went and 
told them that had 
been with him, as they 
mourned and wept. 

11 And they, when they 
had heard that he was 
alive, and had been 
seen of her, d believed 
not. 



LUKE. 

9 and returned from 18 
the sepulchre, and told 
all these things unto 
the eleven, and to all 

10 the rest. It was Mary 
Magdalene, and Joan- 
na, and Mary the mo- 
ther of James, and other 
women that were with 
them which told these 
things unto the apos- 
tles. 

11 And their words 
seemed to them as idle 
c tales, and they d be- 
lieved them not. 



JOHN. 

Mary Magdalene 
b came and told the dis- 
ciples that she had 
seen the Lord, and that 
he had spoken these 
things unto her. 



§ 194. Report of the Watch. 

MATT. 28 : 11-15. 

(1) Some of the watch report to the chief priests, 11. (2) The Sanhedrin assem- 
bled, 12. (3) They hire the soldiers to lie, 12-15. (4) The report common at 
the time of Matthew's writing, 15. 



» 9. Omit as they . 
o 11. Talk. 



. disciples. 



b 18. Cometh andtelleth the 
d 11. Disbelieved them. 



I have seen. 



UNTIL HIS ASCENSION. 217 

MATTHEW. 

11 Now, when they were going, behold some of the watch came into the city, 

12 and showed unto the chief priests all the things that a were done. And when 
they were assembled with the elders, and had taken counsel, they gave large 

13 money unto the soldiers, saying, Say ye, His disciples came by night, and 
u stole him away while we slept. And if this come to the governor's ears, we 

15 will persuade him, and b secure you. So they took the money, and did as 
they were taught : and this saying is commonly reported among the Jews 
until this day. 

§ 195. Jesus is seen of Peter ; then by Two Disciples on the 
way to Emmaus. 

First day of the week. 

Jerusalem. Emmaus. 

MARK 16 : 12, 13. LUKE 24 : 13-35. 1 COR. 15 : 5. 

(1) Two on their way to Emmaus, Luke 13, 14. (2) Jesus appears to them, 
Mark 12 ; Luke 15. (3) They know him not, Luke 16. (4) They tell him of 
Jesus, his life and death, Luke 17-20. (5) Their former hopes, and his re- 
ported resurrection, Luke 21-24. (6) Jesus reproves their unbelief, Luke 25, 
26. (1) Expounds 3Ioses and the prophets, Luke 27. (8) They constrain him to 
abide with them, Luke 28, 29. (9) Is known to them in the breaking of bread ; 
disappears, Luke 30, 31. (10) Their reflections, Luke 32. (11) They return 
to Jerusalem, Luke 33. (12) They learn that the Lord had also appeared to 
Peter, Luke 34; 1 Cor. 15:5. (13) They report; the unbelief of the rest, 
Mark 13 ; Luke 35. 

LUKE. 

13 And behold, two of them c went that same day to a village called Em- 
maus, which was from Jerusalem 
MARK. u about threescore furlongs. And they 

talked together of all these things 
12 After that he d appeared in anoth- 15 which had happened. And it came 
er form unto two of them, as they to pass, that while they communed 
walked, and went into the country. together, and reasoned, Jesus him- 
self drew near, and went with them. 

16 But their eyes were holden, that they should not know him. 

17 And he said unto them, e What manner of communications are these that 

18 ye have one to another, as ye walk, and are sad ? And the one of them, 
whose name was Cleopas, answering, said unto him, f Art thou only a 
stranger in Jerusalem, and hast not known the things which are come to pass 

19 there in these days? And he said unto them, What things ? And they said 
unto him, Concerning Jesus of Nazareth, which was a prophet mighty in 

20 deed and word before God, and all the people : and how the chief priests and 
our rulers delivered him to be condemned to death, and have crucified him. 

21 But we trusted that it had been he which should have redeemed Israel : and 

22 besides all this, to-day is the third day since these things were done. Yea, 
and certain women also of our company, made us astonished, which were 

23 early at the sepulchre. And when they found not his body, they came, say- 
ing, That they had also seen a vision of angels, which said that he was alive. 

2i And certain of them which were with us, went to the sepulchre, and found 
it even so as the women had said : but him they saw not. 

• 11. Were come to pass. b 14. (Rid you of anxiety.) 

■ 13. Were going. d 12. Was manifested. 

e 17. Wliat communications ... as ye walk ? And they stood still looking sad. 
f 18. Dost thou alone sojouru iu. 
19 



218 



FROM CHRIST S RESURRECTION 



LUKE 24. 

25 Then he said unto them, O fools, and slow of heart to believe all that the 

26 prophets have spoken ! a Ought not Christ to have suffered these things, 

27 and to enter into his glory ? And beginning at Moses, and all the prophets, 
he expounded unto them in all the scriptures the things concerning himself. 

28 And they drew nigh unto the village whither they b went : and he made as 

29 though he would c have gone further. But they constrained him, saying, 
Abide with us : for it is toward evening, and the day is far spent. And he 

30 went in to tarry with them. And it came to pass, as he sat at meat with 

31 them, he' took bread, and blessed it, and brake, and gave to them. And their 
eyes were opened, and they knew him : and he vanished out of their sight. 

32 And they said one to another, Did not our heart burn within us, while he 
talked with us by the way, and while he opened to us the scriptures ? 

33 And they rose up the same hour, and returned to Jerusalem, and found 

34 the eleven gathered together, and them that were with them, saying, The 
Lord is risen indeed, 
and hath appeared to 
Simon. 

And they told what 
things were done in the 
way, and how he was 
known of them in 
breaking of bread. 



MARK. 

And they went and 
told it unto the residue : 
neither believed they 
them. 



1 CORINTHIANS. 

And that he -w 
seen of Cephas, 



§ 196. Jesus Appears to the Apostles, Thomas being Absent. 

Evening following the first day of the week. 

Jerusalem. 

MARK 10 : 14. LUKE 24 : 36-49. JOHN 20 : 19-25. 1 COR. 15 : 5. 

(1) Appears to the apostles, Mark 14; Luke 36; John 19; 1 Cor. 5. (2) 
Affrighted, Luke 37. (3) Rebukes them for their unbelief, Mark 14; Luke 
38. (4) Showed his hands and feet, Luke 39, 40; John 20. (5) lie eats 
before them, Luke 41-43. (6) His own words and Scripture fulfilled, Luke 
44. (7) Opens their understanding, Luke 45-47. (8) They are his wit- 
nesses, Luke 49; John 21. (9) He will send the Spirit; they to tarry at 
Jerusalem, Luke 48. (10) Breathes upon them the Spirit, John 22, 23. 
(11) Thomas absent ; his unbelief, John 21, 25. 



MARK. 

Afterward he 
d appeared unto 
the eleven, as 
they sat at meat, 
and upbraided 
them with their 
unbelief, and 
hardness of 
heart, because 
they believed 
not them which 
had seen him 
after he was 
risen. 



LUKE. 



36 And as they 
thus spake, Je- 
sus himself 
stood in the 
midst of them, 
and saith unto 
them, Peace be 

37 unto you. But 
they were terri- 
fied and affright- 
ed, and supposed 
that they f had 



JOHN. 



I COR. 



19 Then the same 
day at evening 



th 



5 t h e n of 
twelve, 
being the first 
day of the week, 

when the doors were shut where the 
disciples were e assembled for fear of 
the Jews, came Jesus and stood in 
the midst, and saith unto them, 
Peace be unto you. 



* 2">. Behooved it not the Christ to suffer. 
d 14. Y,"as manifested. 



b 28. Were going. 

e 19. Omit assembled. 



"28. Go. 
'S7. Beheld. 



UNTIL HIS ASCENSION. 219 

Luke 24. 

38 seen a spirit. And he said unto them, Why are ye troubled ? and why do 

39 thoughts arise in your hearts ? Behold, my hands and my feet, that it is I 
myself: handle me, and see; for a spirit hath not flesh and bones, as ye see 

me have. 

JOHN. 

40 And when he had thus spoken, 20 And when he had so said, he 
he showed them his hands, and showed unto them his hands and 

41 his feet. And while they yet believed his side, 
not for joy, and wondered, he said un- 

42 to them, Have ye here a any meat ? And they gave him a piece of broiled 

43 ** fish, b and of a honeycomb. And he took it, and did eat before them. And 
he said unto them, These are the words which I spake unto you, while I was 
yet with you, that all things must be fulfilled, which were written in the law 

45 of Moses, and in the Prophets, and in the Psalms concerning me. Then 
opened he their c understanding, that they might understand the scriptures, 

46 and said unto them, Thus it is written, d and thus it behooved Christ to suffer, 
47 .,and to rise from the dead the third day, and that repentance and remission of 

"sins should be preached in his name among all nations, beginning at Jerusa- 

48 lem. And ve are witnesses of these things. 

49 And, behold, I send the promise of my Father upon you : but tarry ye in 
the city of Jerusalem, until ye be endued with power from on high. 

JOHN. 

* Then were the disciples glad when they saw the Lord. Then said Jesus to 
them again, Peace be unto you : as my Father hath sent me, even so send I 

22 you. And when he had said this, he breathed on them, and saith unto them, 

23 Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted 
unto them ; and whose soever sins ye retain, they are retained. 

24 But Thomas, one of the twelve, called Didymus, was not with them when 

25 Jesus came. The other disciples therefore said unto him, We have seen the 
Lord. But he said unto them, Except I shall see in his hands the print of the 
nails, and put my finger into the print of the nails, and e thrust my hand into 
his side, I will not believe. 

§ 197. He Appears to the Apostles Again, Thomas being Present. 

Jerusalem. 

The first day of the next week. 

JOHN 20 : 26-29. 

(1) Second appearance to the eleven, 26. (2) Thomas convinced, 27, 28. (3) 
Blessed are they who have not seen, and yet believe, 29. 

JOHN. 

26 And after eight days again his disciples were within, and Thomas with 
them : then came Jesus, the doors being shut, and stood in the midst, and 

27 said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, 
and behold my hands : and reach hither thy hand, and e thrust it into my 

28 side ; and be not faithless, but believing. And Thomas answered and said 

29 unto him, My Lord and my God. Jesus saith unto him, Thomas, because 
thou hast seen me thou hast believed : blessed are they that have not seen, 
and yet have believed. 

» 41. Anything to eat. *> 42. Omit and of a honeycomb, or text. « 45. Mind, 

a 46. That the Christ should suffer, etc. e 25, 27. Put. 



220 from Christ's resurrection 

§ 198. Jesus Appears to Seven Disciples at the Sea of Galilee. 
MATT. 28 : 16. JOHN 21 : 1-23. 

(1) The eleven go into Galilee, 3Iatt. 16. (2) Jesus appears to seven at the sea 
of Tiberias, John 1. (3) The disciples fish all night, and catch nothing, John 
2, 3. (4) Jesus appears, and commands them to cast the net on the right side 
of the ship, John 4-6. (5) Renewed exercise of his miraculous power ; abun- 
dance of fish, John 6. (6) John recognizes Jesus; Peter casts himself into the 
sea, John!. (7) The great number of large fish, John 8-11. (8) They dine 
with Jesus, John 12, 13. (9) The third time Jesus appeared to his disciples, 
John 14. 

(10) Jesus addresses Peter ; draws from him a thrice-repeated though humble 
avowal of sincere and fervent love, John 15-17. (11) Jesus foretells his 
martyr's death, John 18, 19. (12) Rebukes Peter's curiosity ; darkly inti- 
mates John's long service on earth, 20-23. 

MATTHEW. JOHN. 

le a Then the eleven disciples went 1 After these things Jesus b showed 
away into Galilee, himself again to the disciples at 

the sea of Tiberias : and on this wise 

2 b showed he himself. There were together Simon Peter, and Thomas called 
Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and 

3 two other of his disciples. Simon Peter saith unto them, I go a fishing. They 
say unto him, We also go with thee. They went forth, and entered into a 
ship immediately ; and that night they caught nothing. 

4 But when c the morning was now come, Jesus stood on the shore ; but the 

5 disciples knew not that it was Jesus. Then Jesus saith unto them, Children, 

6 have ye d any meat ? They answered him, No. And he said unto them, Cast 
the net on the right side of the ship, and ye shall find. They cast therefore, 

7 and now they were not able to draw it for the multitude of fishes. Therefore 
that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when 
Simon Peter heard that it was the Lord, he girt e his fisher's coat unto him, 

8 for he was naked, and did cast himself into the sea. And the other disciples 
came in f a little ship (for they were not far from land, but as it were two 
hundred cubits), dragging the net with fishes. 

9 As soon then as they s were come to land, they saw a fire of coals there, and 

10 fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which 

11 ye have now caught. Simon Peter went up, and drew the net to land full of 
great fishes, a hundred and fifty and three : and for all there were so many, 

12 yet was not the net broken. Jesus saith unto them, Come and dine. And 
none of the disciples durst ask him, Who art thou? knowing that it was the 

13 Lord. Jesus then cometh, and taketh bread, and giveth them, and fish like- 

14 wise. This is now the third time that Jesus showed himself to his disciples, 
after that he was risen from the dead. 

15 So when they had dined, Jesus saith unto Simon Peter, Simon, son of Jonas, 
lovest thou me more than these ? He saith unto him, Yea, Lord : thou know- 

16 est that I love thee. He saith unto him, Feed my lambs. He saith to him 
again the second time, Simon, son of Jonas, lovest thou jne ? He said unto 
him, Yea, Lord ; thou knowest that I love thee. He saith unto him, h Feed 

17 my sheep. He saith unto him the third time, Simon, son of Jonas, lovest 
thou me ? Peter was grieved because he said unto him the third time, Lovest 
thou me ? And he said unto him, Lord, thou knowest all things : thou know- 

18 est that I love thee. Jesus saith unto him, Feed my sheep. Verily, verily, I 

» 16. But. M. Manifested. " 4. Day was now breaking, 

a 5. Aught to eat. ° 7. Omit his fisher's. t $. The. 

e 9. Got out upon land, they see. h 16. Tend. 



UNTIL HIS ASCENSION. 221 

John 21. 
say unto thee, When thou wast young, thou girdedst thyself, and walkedst 
whither thou wouldest : but when thou shalt be old, thou shalt stretch forth 
thy hands, and another shall gird thee, and carry thee whither thou wouldest 

19 nor. This spake he, signifying by what death he should glorify God. 

20 And when lie had spoken this, he saith unto him, Follow me. Then Peter, 
turning about, seeth the disciple whom Jesus loved, following (which also 
a leaned on his breast at supper, and said, Lord, which is he that betrayeth 

21 thee ?) ; Peter seeing him, saith to Jesus, Lord, and what shall this man do ? 

22 Jesus saith unto him, If I will that he tarry till I come, what is thai to thee? 

23 Follow thou me. Then went this saying abroad among the brethren, that that 
disciple should not die : yet Jesus said not unto him, b He shall not die ; but, 
If I will that he tarry till I come, what is that to thee ? 

§ 199. Jesus Meets Above Five Hundred on a Mountain in Gali- 
lee; the Last Commission. 

MATT. 28 : 16-20. MARK 16 : 15-18. 1 COP. 15 : 6. 

(1) Jesus seen on a mountain by above five hundred, Matt. 16 ; 1 Cor. 6. (2) 
They worship him, but some doubt, Matt. 17. (3) All power given him, Matt. 
18. (4) Commands them to preach the gospel to every creature, Mark 15. (5) 
The effect of believing and not believing, Mark 16. (6) The signs that shall 
follow them, Mark 17, 18. (7) The last commission, Matt. 19, 20. 

MATTHEW. 1 CORINTHIANS. 

16 c into a mountain where Jesus had 6 After that, he was seen of above 

17 appointed them. And when they five hundred brethren at once; of 
saw him, they worshiped him : but whom the greater part remain until 

18 some doubted. And Jesus came and this present, but some are fallen 
spake to them, saying, All d power asleep. 

is given unto me in heaven and in 
earth. 

MARK. 

15 And he said unto them, Go ye into all the world, and preach the gospel e to 

16 every creature. He that believeth and is baptized, shall be saved ; but he 

17 that f believeth not, shall be damned. And these signs shall follow them that 
believe : In my name shall they cast out devils ; they shall speak with 

18 new tongues ; they shall take up serpents ; and if they drink any deadly 
thing, it shall not hurt them ; they shall lay hands on the sick, and they shall 
recover. 

MATTHEW. 

19 Go ye therefore, and s teach all nations, baptizing them h in the name of the 

20 Father, and of the Son, and of the Holy Ghost ; teaching them to observe all 
things whatsoever I have commande"d you; and lo I am with you alway, even 
unto the end of the world. « Amen. 

§ 200. He is Seen of James ; Then of all the Apostles. 

Jerusalem. A. D. 30. 

ACTS 1 : 3-8. 1 COR. 15 : 7. 

(1) Seen of James, then of the Apostles, 1 Cor. 7. (2) Appeared to his disciples 
during forty days, Acts 3. (3) Commands them to tarry at Jerusalem, Acts 4 ; 

a 20. Leaned back. b 23. That he should not. 

c 16. Unto the. d IS. Authority. « 15. To the whole creation. 

f 16. Disbelieveth shall be condemned. s 19. Disciple. 

h 19. Into. » 20 Ojiit Aruen. 



222 



FKOM CHRIST S RESURRECTION 



compare Luke 24 : 49. (4) Promises the baptism of the Holy Spirit, Acts 5. 
(5) Concerning restoring the kingdom of Israel, Acts 6, 7. (6) They to receive 
power and be his witnesses, Acts 8. 



ACTS. 



1 CORINTHIANS. 



3 To whom also he showed himself 
alive after his passion, by many in- 



After that he was seen of James ; 
then of all the apostles, 
fallible proofs, being seen of them 
forty days, and speaking of the things pertaining to the kingdom of God : 

4 and being assembled together with them, commanded them that they should 
not depart from Jerusalem, but wait for the promise of the Father, ' which,' 

5 saith he, i ye have heard of me : for John truly baptized with water ; but ye 

6 shall be baptized with the Holy Ghost not many days hence.' When they 

7 therefore were come together, they asked of him, saying, Lord, wilt thou at 
this time, restore again the kingdom to Israel ? And he said unto them, It is 
not for you to know the times or the seasons which the Father hath put in his 

8 own power. But ye shall receive power, after that the Holy Ghost is come 
upon you : and ye shall be witnesses unto me both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost part of the earth. 



§ 201. The Ascension. 

Bethany. May, A. D. 30. 

MARK 13 : 19, 20. LUKE 24 : 50-53. ACTS 1 : 9-12. 

(1) Jesus led his disciples out as far as Bethany, Luke 50. (2) Taken up into 
heaven, Mark 19 ; Luke 51 ; Acts 9. (3) Two men in white apparel announce 
his second coming, Acts 10, 11. (4) They return to Jerusalem, Luke 52 ; Acts 
12. (5) In the temple praising God, Luke 53. (6) Preaching everywhere the 
word, Hark 20. 

MARK. LUKE. ACTS. 

50 And he led them out 
a as far as to Bethany, 
and he lifted up his 
hands, and blessed 9 And when he had 

51 them. And it came to spoken these things, 
pass, while he blessed while they b beheld, he 
them, he was parted was taken up ; and a 
from them, and carried cloud received him out 
up into heaven. 10 of their sight. And 

while they b looked 
steadfastly toward heaven as he went up, behold, two men stood by them in 

11 white apparel ; which also said, Ye men of Galilee, why stand ye d gazing up 
into heaven? this same Jesus, which is taken up from you into heaven shall 

12 so come in like manner as ye have seen him go into heaven. Then returned 
they unto Jerusalem, from the mount called Olivet, which is e from Jerusalem 
a sabbath day's journey. 



So then, after the 
c Lord had spoken unto 
them, he was received 
up into heaven, and 
sat on the right hand of 
God. 



MARK. 



LUKE. 



And they went forth, and preached 52 And they worshiped him, and re- 

everywhere, the Lord working with turned to Jerusalem with great joy ; 

them, and confirming the word with 53 and were continually in the temple, 

signs following. &Amen. f praising and blessing God. sAmen. 



a 50. Until they were over again? t. 

« 19. Lord Jesus. d 10. Looking into. 

''52. Omit praising and. 



* 9, 10. Were looking. 

« 1'2. Nigh untn. 

e 20,53. Omit Amen. 



UNTIL HIS ASCENSION. 223 

§ 202. John's Conclusion of his Gospel. 

JOHN 20 : 30, 31 ; 21 : 24, 25. 

(1) Unrecorded works, 30. (2) TFAy ^ gse are written, 31. (3) «7bA?i wrote <Aw 
Gospel, 24. (4) TAe vasi number of his unrecorded works, 25. 

JOHN. 

80 And many other signs truly did Jesus in the presence of his disciples, 
31 which are not written in this book. But these are written, that ye might be- 
lieve that Jesus is the Christ, the Son of God ; and that believing ye might 
have life through his name. 

24 This is the disciple which testifieth of these things, and wrote these things : 

25 and we know that his testimony is true. And there are also many other 
things which Jesus did, the which, if they should be written every one, I sup- 
pose°that even the world itself could not contain the books that should be 
written. a Amen. 



THE FOURFOLD STORY. 



" To sum up what we have said of the four Gospels : Matthew pictures Jesus as 
the promised Messiah, Mark exhibits him as the mighty Worker, Luke shows 
him as the Friend of mankind, and John portrays him as the divine Word 
made flesh. It is as if Matthew, when relating the story of Jesus, were just in 
the frame of mind in which the disciples must have been when, after the resur- 
rection, Jesus explained the Scriptures ; at that moment which is described in 
these words: 'Then opened he their mind, that they might understand the 
Scriptures.' (Luke 24: 45.) It is as if Mark had remained in the frame of mind 
in which his master Peter was when, in answer to Jesus' question, ' Who say ye 
that I am,' he could say, . . . only judging from the great things he had seen in 
his ministry, ' Thou art the Christ, the Son of the living God.' (Matt. 16 : 16.) It 
is as if Luke had Paul's feeling, a feeling that could have sprang up only after 
the outpouring of Pentecost, when the multitude of all nations heard, every 
man in the tongue in which he was born, and expressed perhaps as well as in 
any way in these words of Paul himself: 'When it was the good pleasure of 
God, who separated me, even from my mother's womb, and called me through 
grace, to reveal his Son in me, that I might preach him to the Gentiles.' (Gai. 
l : is, 16.) Christ the hope of all mankind is the burden of Luke. As to John, 
we find richly fulfilled in him the words of Jesus : ' He (the Spirit) shall glorify 
me.' (John 16: 14.) ' He shall teach you all things, and bring to your remem- 
brance all that I said unto you.' (John u : 26.) During a long and holy life that 
promised Spirit, acting upon the ever-repeated disclosures of God's goodness in 
John's experience, was making the life of the Son of God to have a deeper and 
deeper meaning to the aged apostle, and his wonderful legacy is the result." 
Rev. G. F. Genung, The Fourfold Story, pp. 21, 22. 

» 25. Omit Amen. 



NOTES ON THE HARMONY OF THE GOSPELS. 



INTRODUCTORY REMARKS. 

In the four Gospels we have four distinct accounts of Christ. It would seem 
that the narration of any one witness was insufficient for so great a subject, and 
that Infinite Wisdom designed the history of Christ to be substantiated, and his 
fullness presented by a fourfold testimony and a foursided narration. The best 
life of Christ, therefore, is found in these four inspired records ; and he who 
combines them the best, viewing them as a whole with a spiritual insight into 
their meaning, gets the best conception of that life. It should be the object of 
a harmony of the Gospels to bring diversity into unity, and thus aid intellect and 
faith in viewing the life, character, and work of our Lord. 

A general survey of these four narratives indicates very great resemblance in 
the first three, and great diversity between them and the fourth. Hence the 
former have been styled the Synoptic Gospels, in distinction from the latter. In 
the former our Saviour's ministry in Galilee is principally delineated ; in the 
latter, principally that in Judea and at Jerusalem. It was, therefore, more 
natural for John to speak of the several festivals Jesus attended. Thus, while 
the others mention only one passover, he speaks of three, and probably four, 
during our Saviour's public ministry ; which, therefore, must have continued at 
least two and one-half years, and more probably three and a half. (See note on 
§ 46.) This diversity is further explained by the spiritual and the supplemental 
character of the fourth Gospel. That John wrote with a knowledge of what the 
others had written, is an ancient view, and is favored by a comparison of his 
Gospel with the synoptics, or an examination of any reliable harmony. Ac- 
cording to Stroud ninety -two per cent, of John's Gospel is peculiar to him. And 
when he relates that which is common to the others he introduces incidents and 
sayings preserved by him alone. Everywhere the other Gospels seem to be pre- 
supposed. 

Notwithstanding the general resemblance of the Gospels of Matthew, Mark, 
and Luke, there appears to the careful student much diversity in the details 
narrated, especially in that portion which relates to the period between Christ's 
baptism and his arrival at Bethany, six days before his last passover. But this is 
what we should expect from their different habits and modes of expression, 
the great brevity of their narratives, and the different objects they had in view. 

Matthew and Mark have most in common, and Matthew and Luke the least. 

Taking the three together, and estimating by sections, less than half of their 

matter is in common. Mark, however, has but two sections peculiar to him, 

but his verbal peculiarities are estimated at forty per cent. Their similarity of 

224 



INTRODUCTORY REMARKS. 225 



outline and incidents is doubtless due largely to the form of the early discourses 
concerning Jesus by the eye-witnesses and hearers of our Lord. As might be 
expected the greatest agreement is found in the discourses, and the least in the 
narratives. Words are quoted ; events are narrated. Thus the freedom and the 
independence of the writers are illustrated. There is no evidence that any 
one of them used the works of the others. The oldest Greek manuscripts ex- 
hibit this independence most clearly, since the tendency to harmonize and 
assimilate has introduced many minor corruptions into the text. The Revised 
Version and the Improved Bible Union Version represent the older text, and, 
by a less variety of rendering, exhibit the coincidences and divergences of the 
Gospel narrative better than the Common Version. 

In arranging the four Gospels into harmony, the tendency among recent har- 
monists is to regard them all as methodical, and for the most part in the order 
of time. John surpasses the others in giving definite notes of time, and evi- 
dently observes chronological order. Harmonists have generally made him, 
first of all, the basis in their arrangement. Mark gives graphic sketches of 
what Jesus did, and, in passing through his history, naturally falls into the 
order of events as they occurred. This becomes evident when in a harmonic 
arrangement Mark fully accords with John. The historical character of Luke's 
Gospel, as well as his design of writing a faithful, accurate and orderly treatise 
(i : 1-4), leads us to expect a narrative in general harmony with the sequence 
of events. This is confirmed by a comparison with the Gospels of John and 
Mark. Even that portion from 9 : 51 to 18 : 15, which has caused great 
difficulty to harmonists, falls into line, adjusting its parts to the notes of 
time in John, between the Feast of Tabernacles and our Lord's arrival at 
Bethany before his last passover. And so recent harmonists are coming to regard 
it, and have arranged this portion substantially in accordance with the arrange- 
ment adopted in this harmony. (See note on Part VI.) 

The Gospel of Matthew, however, is not so easily adjusted. On examination 
it becomes evident that he did not make chronological order the leading princi- 
ple in the structure of his Gospel. His arrangement appears to be more that of 
thought than of time. As a publican, he had been accustomed to arrange and 
classify, and this characteristic appears throughout his Gospel, especially in the 
group of miracles in the eighth and ninth chapters, and of parables in the 
thirteenth, twenty-first and twenty-second chapters. At the same time it was 
natural that he should be influenced more or less by the associations of time and 
place. A comparison with the other Gospels shows that he falls into the order 
of time in the first four and the last fifteen chapters. In this, harmonists are 
generally agreed. 

But the nine intervening chapters (4 : 22-13 : 58), covering a period of ten or 
twelve months, from the first to the third circuit of Galilee and the behead- 
ing of John the Baptist, exhibit more strikingly than elsewhere a topical 
method with but little regard to the sequence of events; yet even here are 
occasional and more or less general notes of time, as in 8 : 1, 18 ; 9:9, 18, 
27; 11 : 1 ; 12:9; 12 : 40 ; 13 : 1, 53. This portion causes greater difficulty to 
harmonists than any other in the four Gospels. A few thoughts on its structure, 
as well as upon the discourses of Matthew, may assist in deciding how it should 
be arranged. 



226 INTRODUCTORY REMARKS. 

At the commencement of this period Matthew gives a summary of our Lord's 
first missionary circuit throughout Galilee (4 : ^3-25) ; and in 9 : 35 he gives, in 
almost the same language, a view of another circuit, which appears to have been 
his third. The second circuit is not distinguished by Matthew, but is indicated 
by Luke, (s : 1-3.) 

In connection with the first circuit Matthew places the Sermon on the Mount, 
and relates the cleansing of the leper on descending therefrom. He then relates 
the healing of the Centurion's servant, which Luke places immediately after 
the Sermon on the Plain. But according to Mark and Luke the latter miracle 
occurred several months after the former. Matthew then goes back and records 
the healing of Peter's wife's mother, which occurred before the Sermon on the 
Mount and the cleansing of the leper. The other miracles in the eighth chapter 
occurred later, but follow in order of time. The question arises, Why did 
Matthew inject, as it were, the healing of the Centurion's servant, a later mira- 
cle, between two earlier ones ? An answer, I think, may be found in presum- 
ing that Matthew knew that Jesus repeated the Sermon on the Mount in a briefer 
form followed by that miracle. So having given the miracle after the longer 
form, by the principle of association, he also gives the one after the shorter 
form. 

With the beginning of the ninth chapter Matthew returns to relate his own 
call which occurred at or near the close of our Lord's first missionary circuit, 
and by the same law of association, relates the healing of the paralytic which 
preceded his call, and the feast at his house which occurred perhaps sometime 
after. During a discourse at this feast Jairus sends for Jesus to heal his daughter. 
This leads Matthew to record this miracle here, and the healing of two blind 
men, and the. casting out a dumb spirit, which occurred soon after. 

The grouping of the miracles of these two chapters may also be explained 
partly by the associations of place. They all occurred at or not far from Caper- 
naum, and Matthew appears to have recorded them as an eye-witness. 

After relating these miracles Matthew passes to the third circuit (9 : *5-38) in 
connection with which the twelve are endowed and sent forth. (Ch. 10.) This 
great missionary tour brought Jesus especially to the notice of Herod, who 
thought that John the Baptist had been raised from the dead. This leads 
Matthew to return in his narrative and relate the message of John while in 
prison, and our Lord's reflections on John's ministry and his own, and his up- 
braidings of the cities of Galilee for their impenitence and unbelief. This treat- 
ment of Jesus is illustrated in chapter twelve by incidents occurring at different 
times during our Lord's first and second circuit of Galilee, but which are all 
given in order of time. The reasons thus become apparent for a change in 
Christ's manner of instruction ; and so teaching by parables is given in its 
proper place, according to Mark, in the thirteenth chapter. Matthew then 
relates the second rejection of Jesus at Nazareth, which occurred just before his 
third circuit ; and thus we are brought the second time to the end of this 
period. 

It will be observed, Firstly, that Matthew in these chapters covers the most ac- 
tive portion of our Lord's Galilean ministry. Secondly, that from 4 : 23 to 10 : 1 
his great popularity and success in attracting multitudes by his preaching and 
miracles are described. Thirdly, that from 10 : 1 to 13 : 58 the effect of his 



INTRODUCTORY REMARKS. 227 

ministry on different classes is presented : John the Baptist depressed ; his 
mother and brethren anxious for his safety and solicitous for his mental state ; 
the cities where most of his mighty works were done repenting not ; growing, 
organized, and persistent opposition of the Pharisees, who blasphemously charge 
him with being in league with the Evil One ; and finally, rejected by his neigh- 
bors and acquaintances at Nazareth. Throughout this whole period Matthew 
follows a topical arrangement, largely influenced by the associations of time 
and place. Much of it is chronological, and, where it is not, the reasons be- 
come apparent as one looks into the intent and method of the narrative. 

Some harmonists treat the discourses in Matthew as gathered sayings uttered 
at different times. But such an arbitrary method has little to support it. The 
fact that Matthew especially reports the discourses of Jesus leads us to expect 
exactness and fullness. And this is confirmed by the discourses themselves. 
The Sermon on the Mount is complete and connected throughout. It is intro- 
duced by representing Jesus as sitting, the usual posture of teaching among the 
Jews ; opening his mouth, indicating a solemn, weighty and full discourse ; 
teaching the multitude, which, in the original, points to a continuous speech, 
rather than to momentary utterances. And at its conclusion it is said, When 
Jesus had finished these sayings, implying not a mere collection from different 
occasions, but a single continuous discourse delivered at a certain time and 
place. It seems arbitrary, therefore, and unjust to the discourse to take any 
portion of it and place it elsewhere in the gospel narrative. So also our Lord's 
last discourse to the Jews, recorded in the twenty-third chapter, bears evidence 
of a continuous address spoken just before leaving the temple for the last time. 
This is not only implied by the context, but the discourse itself seems eminently 
suited to the place and occasion. It is arbitrary, therefore, to suppose that only 
the first three verses were spoken at this time, and the rest on a previous occa- 
sion, simply because Luke mentions similar language at earlier periods. (Luke 
11 : 39-w ,- 13 : 34, 35.) It is better to suppose that Jesus now utters more publicly, 
fully and comprehensively, what he had said on previous occasions ; that he 
now gives a final and closing summary of all his woes against the scribes and 
Pharisees. 

From this brief glance at the structure and discourses of Matthew's Gospel, 
we infer, Firstly, That in constructing a harmony of the Gospels due attention 
should be given to Matthew's order, and that it should have much weight when 
evidently not modified by any topical arrangement. Secondly, That wherever 
Matthew gives a definite note of time he is to be depended on equally with the 
other evangelists. A comparison will show that he is in these eases equally 
exact. Thirdly, That Matthew gives the actual discourses of Jesus, or at least 
summaries of them, and not merely a compilation of collected sayings. A 
farther examination, I think, will show that these discourses were given in the 
connection and at the times assigned by Matthew. 

The discussion in detail of the various questions and principles pertaining to 
Gospel harmony, would require a separate treatise. But from much careful 
and repeated study of the subject, I believe that in arranging the four Gospels 
in harmony the following rules are just, and should be observed : 

1. That each of the four evangelists is to be regarded as a reliable and inde- 
pendent witness, the narrative of each is to be taken in its natural sense, and 



228 INTRODUCTORY REMARKS. 

the plain and specific statements of each are to be implicitly followed. Not a 
single contradiction will be found, nor will a single event need repeating. 

2. That the order and form of the four narratives should be retained when no 
sufficient reason can be shown to the contrary. 

3. That a specific note of time in either of the four Gospels explicitly con- 
nected with any event is sufficient for fixing its order and place in a Gospel har- 
mony. 

4. That taste and judgment have an important use in arranging the narrative, 
and adjusting notes of time, — as those in John to their places in the other Gos- 
pels, — but not contrary to the taste and judgment of the evangelists themselves. 
They should not interfere with explicit statements, nor arbitrarily disarrange 
narratives or break up discourses. On the general subject see Schaff, " History 
of the Christian Church," Vol. 1, new edition, pp. 590-619 ; Harmonies of Stroud, 
Gardner and Robinson (Revised Edition) ; Bibliotheca Sacra, January, April 
and July, 1889, and April, 1890 ; Genung, The Fourfold Story. 

In preparing a Chronological Harmony of the Gospels we are, therefore, de- 
pendent upon John for the duration of our Saviour's ministry, and for special 
notes of time dividing it into chronological periods; and, with him, upon Mark, 
and especially Luke, for arranging the events in their chronological order, and 
at the same time giving due weight to Matthew, whenever he gives evidence of 
a chronological order. In accordance with these just and natural principles 
this Harmony is constructed ; and the very few transpositions which it has been 
found necessary to make in either of the last three Gospels confirm the correct- 
ness of these principles. Thus, in arranging the narratives of the several 
evangelists according to the most probable sequence of events, the order of 
Matthew, outside of 8 : 4-13 : 58, has been disturbed in only four places ; that 
of Mark in two places ; that in Luke in six places ; and that in John in three 
places. All of these are of minor importance, and the reasons for the changes are 
apparent. (See Matt. 4 : 17 in § 33 ; 21 : 17-19 in §§ 140, 141 ; 26 : 58 in § 173 ; 
28 : 2-4 in § 187. Mark 2 : 15-22 in § § 66, 67; 14 : 54 in § 173. Luke 3 : 19, 
20 in § 30 ; 3 : 23-38 in § 3 ; 5 : 29-39 in §§ 66, 67 ; 21 : 37, 38 in § 142; 22 : 54 
in § 174 ; 24 : 12 in § 190. John 12 : 2-8 in § 158 ; 18 : 15-18 in § 173 ; 18 : 24 
in § 174. 

Besides these, there are a few transpositions of verses, not affecting the 
chronological order, for the sake of a closer parallelism. That four indepen- 
dent accounts of Christ can be so naturally and perfectly harmonized, is cer- 
tainly an evidence that they relate the discourses and events in very nearly the 
order in which they occurred. 

For convenience, the general subjects of the sections are indicated in the notes 
by small capitals. 



PART I, 



EVENTS CONNECTED WITH THE BIRTH AND 
CHILDHOOD OF JESUS. 

§ 1. As the preface to Luke's Gospel is the only one, and as from it we are 
led to expect fidelity, accuracy, research, and order, it seems proper to place it 
at the beginning of a Harmony which seeks an arrangement in order of time. 

(See Acts 11 : i.) 

§ 3. Of the two Genealogies of Christ, inspiration has placed one before 
the account of his birth and the other immediately after the account of his bap- 
tism. In a Chronological Harmony the former position is the more natural. 

Some difficulties in these genealogies should be considered : 

I. In Matthew's Table the names of Ahaziah, Joash, and Amaziah are 
omitted, which, according to 1 Chron. 3 : 11, 12, should come in between Joram 
and Ozias (ver. 8) ; also, the name of Jehoiakim should be inserted between Josias 
and Jechonias (ver. u), 2 Kings 24 : 6. These omissions, however, did not impair 
the genealogy as a whole ; while the words begat, son, daughter, were well un- 
derstood to have frequently the wider reference to descendants. 

II. Difficulty has been experienced in dividing Matthew's Table into 
three divisions of fourteen each, and different arrangements have been made. 
The first division evidently begins with Abraham, and ends with David. So 
also the second begins with David, as the first did with Abraham, and ends with 
a person who represents the time just before the carrying away to Babylon. 
Josiah is the only one named who so represents it. But Josiah was too early to 
be repeated in the third division ; and the reference in verse 11 to the begetting 
of Jechonias, about the time of the carrying away to Babylon, would indicate 
him as the starting point of that division which ends with Jesus. 

Such an arrangement was convenient, both to assist the memory, and to 
present the groivth of the genealogical line through the patriarchs to David, its 
power through the royal line to the captivity, and its decline from the captivity 
to Joseph the carpenter. 

III. On comparing the Two Tables, we find Luke has given an entirely 
different list from that of Matthew, between David and Christ. In regard to 
these we may say : 

1. The genealogy of Matthew is doubtless that of the natural lineage of 
Joseph. In it the descendants of Abraham are traced by natural descent until 
after the exile ; then the same mode of expression is continued until Joseph. 
20 229 



230 EVENTS CONNECTED WITH 

Here it is changed ; and, instead of Joseph, who "hegat" Jesus, it is Joseph, 
" the husband of Mary, of whom was born Jesus, who is called Christ." May 
we not as certainly infer that Joseph was connected with those named before 
him by natural descent, as that such was the case with the immediate descen- 
dants of Abraham, or with Jesus from his mother Mary ? 

Moreover, Matthew gives prominence to Joseph in his account of the Saviour's 
birth ; but in Luke, Mary is by far the more prominent. This would lead us to 
expect that Matthew would give the genealogy of Jesus by Joseph rather than 
that by Mary. 

2. The genealogy of Luke is that of Mary. If Joseph was by natural descent 
the son of Jacob, then he could be the son of Heli only in a legal sense, either 
by adoption or by marriage. " If the former simply," Robinson justly remarks, 
" it is difficult to comprehend why, along with his true personal lineage as traced 
by Matthew up through the royal line of Jewish kings to David, there should be 
given another subordinate genealogy, not personally his own, and running back 
through a different and inferior line to the same great ancestor." We are thus 
led to adopt the latter explanation — that Joseph was son by marriage with Mary 
the daughter of Heli — as the most probable, and the least beset with difficulties. 
And this is in accordance with the conclusion before reached — that one of the 
genealogies must be that of natural lineage through Mary. Since Matthew's 
was that of Joseph, Luke's must be that of Mary. It is also more probable 
that Luke would give the genealogy of Mary, since she is the principal figure 
throughout his early chapters ; while Joseph holds a more subordinate position 
than in Matthew. That Joseph is named, and not Mary, may be explained by 
the fact that the Jews were not in the habit of inserting the names of females in 
their genealogical tables, and that she was legally represented by her husband. 

The language, "the son of," in Luke's genealogy, is in harmony with this 
view. Matthew, speaking of the real father of Joseph, says, "Jacob begat 
Joseph ; " while Luke, regarding him as having entered the family of Mary, 
styles him "the son of Heli." And this view will be the more clearly confirmed 
if, with Dr. Van Oosterzee, we regard the parenthesis in Luke as including " the 
son of Joseph," thus, " Being (as was supposed, the son of Joseph) the son of 
Heli," etc. (Luke 3: 23.) " Which was," so often repeated in Luke's genealogy, 
is unnecessary, and " the son of " should not be italicized, as it is implied in the 
Greek original. 

3. As Matthew wrote his Gospel especially for the Jews, it was fitting that he 
should present Jesus in his genealogy as the legal heir of the throne of David, 
and the promised seed of Abraham, thus giving an evidence that he was the 
King of Israel, their promised Messiah. But, as Luke wrote for all, and for 
universal use, he fittingly traces our Lord's genealogy up through his natural 
line to the common head of the human race, thus presenting his relation to both 
Jew and Gentile. 

4. Both genealogies have the names of Salathiel and Zorobabel. The father 
of the former, according to Matthew, was Jeconiah ; but according to Luke, 
Neri. Now, supposing Salathiel to be the same in both, the two fathers may be 
explained by supposing a Levirate marriage according to Deut. 25 : 5, 6. It is 
not impossible that the two lines may have met once during the period of so 
many centuries. 



THE BIRTH AND CHILDHOOD OP JESUS. 231 

But to me it seems probable that the Salathiel and Zorobabel of Matthew, 
the persons mentioned in Ezra 3:2; Neh. 12 : 1, were different ones from those 
in Luke's table. Their positions in the two tables point rather to persons bear- 
ing the same names, but living at different times. Besides, Robinson well asks, 
" If the mother of Jesus was in fact descended from the Zorobabel and Salathiel 
of Matthew, she, like them, was descended also from David through the royal 
line. Why rob her of this dignity, and ascribe to her only a descent through 
an inferior lineage ? " 

Other modes of explaining and harmonizing the genealogies have been at 
different times proposed, which are less natural and attended with greater diffi- 
culties than the one already given. I will briefly refer to two. 

(1.) A very ancient one is the supposition that by the Jewish Levirate law 
(Deut. 25 : 5, 6) , the two lines had converged into one. Thus, Julius Africanus, 
according to Eusebius, suggested that Heli and Jacob were step- brothers, and 
that the former, dying childless, the latter married his widow, and was the real 
father of Joseph. Ambrosius, however, supposed that Heli was the real, and 
Jacob the nominal father. But it has been objected that in either case only 
the legal father of Joseph would have been mentioned. 

(2.) A very ingenious theory is proposed by Lord Arthur C. Hervey, which 
supposes both genealogies to be those of Joseph. Matthew's is Joseph's geneal- 
ogy as legal successor to David's throne ; Luke's is Joseph's private genealogy, 
showing his real birth. On the failure of Solomon's line in Jechonias, Sala- 
thiel, of the house of Nathan, became heir to David's throne, and he and his 
descendants were transferred to the royal genealogical table r according to the 
law laid down in Num. 27 : 8-11. The other divergences in the two genealogies 
are explained on the same principle. Matthan, he supposes, had two sons, 
Jacob and Heli. But Jacob, the father of Mary, the mother of Jesus, dying 
without male issue, the succession to David's throne devolved on Joseph, the 
son of Heli. For farther on the subject, see HackeWs Smith's Dictionary of the 
Bible, and Alexander's Kitto's Cyclopedia, " Genealogy of Jesus Christ." 

§ 4. Announcement of John's Birth. There were twenty-four courses 
of priests, and each course in turn officiated a week in the temple. (i Chron. 24 : 3. 
19; 2 Chron. 8 : u.) The eighth course was that of Abijah or Abia, to which Zacha- 
rias belonged. (Luke i: 5.) Efforts have been made to calculate the exact time 
when this course served in the temple, and thus fix upon the exact date of John's 
birth ; but it has been found impossible. (See author's " Notes on Luke," 1 : 5.) 

§ 9. The Exact Time op Christ's Birth can be ascertained only approx- 
imately. 

I. The year of his birth. Our present Christian era is universally acknowl- 
edged to be wrong. But, in correcting it, eminent writers have come to very 
different conclusions. For example, Pearson and Hug place the birth of our 
Lord b. C. 1 ; Scaliger, B. c. 2 ; Baronius, Calvisius, and Paulus, b. c. 3 ; Lamy, 
Bengel, Auger, Wieseler, and Greswell, B. c. 4 ; Usher and Petavius, B. c. 5 ; 
and Ideler and Sanclemente, B. C. 7. Robinson says that the present Christian 
era is " from four to five years, at the least, after the actual birth of Christ ; " 
that " this era was first used in historical works by the venerable Bede, early 



232 EVENTS CONNECTED WITH 

in the eighth century, and was not long after introduced in public transactions 
by the Frank kings Pepin and Charlemagne." But what is the more probable 
year of his birth ? 

1. Dionysius the Small, a Scythian by birth, and an abbot at Eome in the 
sixth century, fixed the birth of Christ to the 754th year of Rome. This is the 
era from which it is common to reckon. But Herod the Great died in the year of 
Rome 750, a few days before the passover. (Jos. Antiq. xvii. 8, 1, 4 ; xvii. 9, 3.) 
But before this Jesus was born. (Matt. 2 : 1-5.) The time necessary for the puri- 
fication, the visit of the wise men, the flight into Egypt, and the stay there for 
the death of Herod, must have been at least six months. The birth of Christ, 
therefore, cannot have been later than the autumn of the year of Rome 749, or 
B. c. 5. (See notes on § § 12, 14.) 

2. The census taken by Augustus Caesar, which led to the journey of Joseph 
and Mary just before the birth of Jesus, is another note of time. (Luke 2 : 1, 2.) 
The difficulties connected with this have been often discussed. I would make 
the following suggestions : 

(1.) The account of Luke is in harmony with what we know of the reign of 
Augustus about the time of Herod's death. It is certain from heathen authori- 
ties that Augustus ordered a general census at least three times, in the years of 
Rome 726, 746, and 767. The census of 746 may be the one here meant, which 
was being carried out in Judea two or three years later. But more probably it 
was another census ordered by Augustus. The time of our Saviour's birth was 
most favorable. The whole world was at peace, except some troubles in Dacia, 
and the emperor was in the full enjoyment of his power. 

(2.) The taking of the census at that time was in harmony with what we 
know of Herod and his kingdom. Herod's kingdom had not yet been converted 
into a Roman province ; yet he and his kingdom were so dependent on Rome as 
to be practically amenable to its provincial edicts. Herod may also have been 
desirous to gratify the emperor, and therefore undertook the census of Judea ; 
but, in order to please the Jews, he may have followed their custom of taking 
it in the place where the family sprang, rather than of actual residence. It was 
thus manifestly Roman in origin and Jewish in form. It is supposed by some 
that this census resulted in exciting the insurrection under Matthias and 
Judas, in the last illness of Herod. This is not impossible : for the taking of a 
census excited an insurrection several years later. (Acts 5 : 37 • Jos. is : 1, 1.) 

(3.) But it is objected that Cyrenius was not governor of Syria until about ten 
years after Herod's death. This maybe answered in several ways : (a) Cyrenius 
may have been at the head of an imperial commission of the census of Syria, 
and in this wider sense he might popularly be styled governor. A quite 
serious objection may be made to this view from the special and localizing term 
"of Syria." It is doubtful whether the Greek, " Governor of Syria," can bear 
such a meaning, (b) By supposing that Luke makes two statements : first, that 
" in those days " there went forth a decree of a census ; and second, that 
Cyrenius first executed it. Herod, according to this view, undertook the census ; 
but his death the same year put an end to it. Cyrenius, however, executed it in 
Roman form ten years later. And hence, when Luke says (Greek), " This en- 
rollment was the first made when Cyrenius was governor of Syria," he refers to 
the resuming and completion of the census of the later period, (c) By suppos- 



THE BIRTH AND CHILDHOOD OF JESUS. 233 



iug that Cyrenius was twice governor of Syria. In favor of this, we have the 
testimony of Justin Martyr that Cyrenius was governor at this time. It is 
argued that he was governor of Cilicia, and this being separated from Cyprus 
and united to Syria, he became governor of the latter, possibly jointly with 
Saturninus, who Tertullian says was governor of Syria when Christ was born. 
Thus the first census took place during his first governorship, having reference 
only to the number of inhabitants, which is here noted by the evangelist; 
while a second one took place several years later, having reference to a tribute 
tax as a Roman province, mentioned in Acts 5 : 37, and resulting in an insurrec- 
tion. The great objection to this is, that even the first governorship of Cyrenius 
would commence in the year of Rome 750, after the death of Herod, (d) But 
the two theories (a and c) may be joined. Cyrenius may have been especially 
commissioned by the emperor to take charge of the census of Syria, and while 
executing his work, after the death of Herod, may have been for three years 
governor of Syria ; and hence the first enrollment was completed while he was 
holding that office. This supposes two enrollments, as in the preceding theory. 
The most that can be inferred from the census, as a point of time, is, that it is 
in harmony with and slightly confirmatory of the view that Jesus was born in 
the last year of Herod the Great. 

3. The time when John entered upon his ministry, in the fifteenth year of 
Tiberius (Luke 3 : 1.2), and the age at which Jesus is said to have been baptized, 
afford another element for calculating the time of both John's and Christ's 
birth. (Luke 3: 23.) Aside from any other evidence, it would be probable that 
John and Jesus entered their ministry at the age of thirty, according to the 
Levitical custom. (Num, i ■. z, 35, 39, 43, 47.) But Luke informs us that Jesus was 
"about thirty years of age" when he began his ministry (Luke 3: 23), and John 
began his, in all probability, about six months earlier ; and this was in the 
fifteenth year of Tiberius. Now, Augustus died August 29th, in the year of 
Rome 767, and hence the fifteenth year of Tiberius commenced August 29, 781. 
Deducting thirty years, we have John's birth in the 751st year of Rome, and 
Christ's six months later. But this was after the death of Herod, and hence 
too late. This difficulty is solved when we learn that Tiberius was associated in 
the government with Augustus two years from the beginning of 765. Reckon- 
ing from this date, we have the birth of John in the 749th year of Rome. Sup- 
posing John to have been born in the early part of that year, the birth of Jesus 
would then have taken place in the summer or autumn, b. c. 5. 

4. Another element in the calculation may be derived from the language of 
the Jews at the first passover of Christ's ministry, " Forty and six years was 
this temple in building." (John 2 : 20.) Herod began to rebuild the temple on a 
larger and more splendid scale in the eighteenth year of his reign, in the 734th 
year of Rome. (Jos. Antiq. xv. 11 : 1.) This work was not finished until long 
after his death. It was still going on in perfecting the outbuildings in the time 
of our Saviour. Hence the forty-six years extended to the time of this passover. 
Adding the forty-six years to the time of Herod's eighteenth year, as above, 
we have the 780th year of Rome (a. d. 27). But Jesus was probably thirty and 
a half years old at that time, which would carry back his birth to the autumn 
of 749, or B. C. 5. (See on § 26.) 

5. Some have supposed that Jesus was from two to three years old at the death 



234 EVENTS CONNECTED WITH 

of Herod from the " two years " of Matt. 2 : 16. But, according to Jewish 
reckoning, a child entering the second year would be called two years old. 
Making allowance for Herod's fears, he would doubtless extend the time above 
and under, so as to make the execution of the new-born king certain. As he 
doubtless massacred the children a short period before his death, in the 750th 
year of Rome, we are again brought back to the 749th year, or b. c. 5, as that of 
the birth of our Lord. (See on (j 16.) 

II. The day of Christ's birth. 1. This is unknown. Early Christians did 
not commemorate the birth of Christ. Clement of Alexandria, A. D. 215, men- 
tions some who designated the 20th of May as the day of our Saviour's birth. 
Others designated the 19th or 20th of April. In the third and fourth centuries 
the Eastern churches celebrated the birth and baptism of Jesus on the 6th of 
January. But in the fourth century the 25th of December began to be solemn- 
ized as the birth-festival of our Lord by the Western churches, and became to be 
looked upon as the day of his birth. It was selected, however, partly because 
it was the current winter solstice. Thus, in the fifth century, in the time of 
Pope Leo the Great, there were many in Rome " by whom this day of solemnity 
was regarded as honorable, not so much on account of the nativity of Christ as 
because of the rising of the new sun, as they called it." (Leon. Magn. Serm. 
xxi. c. 6.) 

2. But neither the 25th of December nor the 6th of January is supported by 
the circumstances of the case. The census which was taking place at the time 
of our Saviour's birth (Luke 2 : 1-4), and which made it necessary for every man 
and woman to repair to the homestead of the family, thus occasioning long and 
innumerable journeys, Avould hardly be carried on in mid-winter. Though pos- 
sible in a very mild winter, it is not probable that the shepherds would then be 
" abiding in the field, keeping watch over their flock by night." (Luke 2 : 8.) The 
flocks were generally brought in from the fields about November, and driven 
out again about March. Christ's birth was, therefore, probably between March 
and November. As his death occurred at the passover it is a fitting suggestion 
that his birth was during the joyous Feast of the Tabernacles, about October 1st. 
(See on § 10.) 

3. It seems very probable that John commenced his ministry in the spring, 
when multitudes were assembled at Jerusalem attending the passover. If, 
then, Jesus was baptized about six months later, and he but little above thirty 
years of age, then he was born in the autumn. I give the opinion of a few 
eminent harmonists : Greswell conjectures that April 5th or 6th must express 
the day of our Saviour's birth. Wieseler, Tischendorf, and Ellicott incline to 
the opinion that early in February is the most probable. Strong places it about 
the 1st of August ; Lardner, between the middle of August and the middle of 
November; and Robinson, in the autumn. (See on g 19.) 

§ 10. Vision of the Shepherds. According to the Talmudical writers, 
herds were brought in from the field about the beginning of November, and 
driven out again about March. This, together with the fact that the enrollment 
was going on at that time, inclines us to believe that it was during a mild season 
of the year, and that the flocks were not out in the fields under extraordinary 
temporary circumstances, and, least of all, in mid-winter. 



THE BIRTH AND CHILDHOOD OF JESUS. 235 

§ 12. The purification (Lube 2 : 22), according to the law, was accomplished in 
forty days after the birth of a male child. (Lev. 12 : i-s.) 

§ 13. Luke 2 : 39 is generally supposed to refer to the Return to Nazareth 
after the flight to Egypt, and to correspond with Matt. 2 : 23. This is possible. 
But the time that Joseph must have remained in Bethlehem after the presenta- 
tion (see on § 14), and the fact that Luke speaks of the return to Nazareth as 
taking place immediately after the presentation, incline me to the opinion that 
Luke here speaks of a temporary return. It is not improbable that Joseph felt, 
after the birth of Jesus at Bethlehem, and the events attending it, that he ought 
to make the latter place his residence ; and hence that, after the presentation, 
he returned to Nazareth to wind up his affairs there, with a view of a settlement 
at Bethlehem. Having soon accomplished this, a little later the wise men find 
them in "the house " (Matt. 2 : u) at Bethlehem, where they were anticipating 
their future home. This brief stay at Bethlehem is passed unnoticed by Luke, 
which is not stranger than that he passes in silence the visit of the wise men, 
the flight into Egypt, and the massacre of the children. The statement of 
Eusebius (published by Cardinal Mai from the Syriac, Patr. Bibl. iv. 279, 280) 
is worth noting here, that there is good reason to suppose that Joseph and 
Mary returned to Nazareth soon after the presentation, and thence went back 
to Bethlehem, where the Magi visited them, not now in a stable, but in a house. 
Patritius also favors this view. (De Evangel, pp. 330, 331, and 343.) So also 
Pilkington and others. 

§ 14. This is the natural position of this section ; for the presentation in the 
temple could not well have occurred after the jealousy of Herod had been 
aroused. On this harmonists are agreed. The time of the Coming of the 
"Wise Men must have been at least two or three months later. The particular 
part of the East from whence they came is unknown. " The East " (Matt. 2:1) may 
mean Arabia, Persia, Parthia, or Babylonia. It, however, more naturally points 
to the countries beyond the Euphrates, of which Persia formed a part, where 
the Magian philosophy had its chief seat. It has been calculated that they 
could not have been less than four months in coming from their distant home to 
Jerusalem. Ezra and his company performed their journey from Babylon to 
Jerusalem in four months. (Fzra 7 : 9.) And Chrysostom computes that the time 
occupied in a journey from Palestine no farther than Chaldcea, would be about 
seventy days. If we suppose, as is probable, that the star appeared at the 
time of Christ's birth, then the time for determining its import, arranging their 
plans, making the journey, inquiring at Jerusalem, and going to Bethlehem, 
would most probably make him about five or six months old at their arrival. 
The age of the infants massacred by Herod seems also to demand that Jesus 
should be at least several months old at the time of their visit. (See on § 16.) 

Kepler, Ideler, and others have supposed that the star was a conjunction of 
Jupiter and Saturn, which occurred twice, in May and December of the 747th 
year of Rome. But this is very improbable. The definite term star, though 
applying to any star, planet, comet; or meteor, would hardly be used to desig- 
nate the conjunction of the greater planets. The whole account of it leads 
rather to the conclusion that it was a meteor, low in the atmosphere, prepared 



236 THE BIRTH AND CHILDHOOD OF JESUS. 

and explained in some way to them by God, which led them first to Jerusalem, 
and then to the house in Bethlehem. 

§ 16. Only a very few days could have elapsed between the departure of the 
wise men and the Slaughter of the Children at Bethlehem. The anxiety 
of Herod to hear from the new-born King of the Jews would soon lead him to 
the discovery that the wise men had departed without returning to him ; and 
his fears lest the child might escape would lead him to hasten the execution of 
his foul designs. 

The length of time indicated by " two years old and under " (Matt. 2 : 16) is 
doubtful. But, according to the Jewish mode of reckoning (and Matthew wrote 
especially for Jewish readers), it means " entering the second year." It is not, 
however, necessary to suppose that Jesus was then of that age ; for Herod's fears 
and eagerness would lead him to go beyond the time derived from his inquiries 
of the wise men, in order to make the death of his victim certain. As his 
ferocity led him to include not only Bethlehem, but also its vicinity, so it also 
led him to include not only the supposed age, but more than the age of Jesus. 
To suppose Jesus to have been six or eight months old fully satisfies the demands 
of the case. 

§ 17. An eclipse of the moon which occurred about this time fixes the death 
of Herod in the spring of the 750th year of Rome, B. C. 4. (Jos. Antiq. xvii. 
6, 4.) It occurred at least seven days before the passover, for Archelaus proclaimed 
seven days' mourning for his father. (Jos. Antiq. xvii. 8, 4.) According to our 
calculation, Joseph and his family could have been but a few weeks in Egypt 
at the time. 

Josephus relates that Archelaus {Antiq. xvii. 9, 3 ; Jew. War, ii. 1, 3) at the 
passover following the death of his father, in quelling a popular disturbance, 
put to death three thousand Jews in the temple, virtually putting an end to that 
passover. We may well suppose that soon after this Joseph was returning 
FROM Egypt, intending to settle at Bethlehem ; but hearing of the slaughter 
by Archelaus, he saw that he partook of the suspicious and cruel nature of his 
father (Matt. 2: 22), and he turned his course to Galilee, under the reign of the 
milder prince, Herod Antipas. About a month's residence in Egypt is all 
that is necessary to answer the conditions of the narrative and of history; 
although several months' time is admissible. 

§ 18. The Childhood of Jesus. The passover occurred in a. d. 8, on Mon- 
day, April 9th. Puberty was not considered as actually attained until the com- 
pletion of the thirteenth year. Possibly, Jesus attended the passover " as a 
partaker in some preparatory rite which ancient custom might have associated 
with the age of commencing puberty." (Ellicott, Life of Christ, p. 93.) Accord- 
ing to Luke 2 : 43, " they fulfilled the days ; " that is, Jesus and his parents 
stayed the full seven days of the feast. Two days were then spent by the parents 
in their homeward journey and their return to Jerusalem, and on the third day, 
April 19, they found Jesus in the temple. 



cheist's public ministry. 237 



PART II. 



ANNOUNCEMENT AND INTRODUCTION OF CHRIST'S 
PUBLIC MINISTRY. 

Three theories have been proposed as to the Length of our Lord's Public 
Ministry, the Bi-paschal, the Tri-paschal and the Quadri-paschal, according 
to the number of two, three, or four passovers admitted after our Lord's baptism. 
They respectively represent a ministry of a little more than one, or two, or 
three years. 

Matthew, Mark and Luke mention only one passover, that at our Lord's death, 
and thus they apparently favor the bi-paschal theory. But a ministry of a little 
more than a year was too short for all the events recorded, for instructing the 
disciples, and for the first impressions of Christ's teachings, and, afterward, for 
the growth of the opposition of the rulers. Besides, the first three evangelists 
give especial attention to the Galilean ministry and little to the feasts ; but 
John treats especially of the Judean ministry, and notes three, and probably 
four passovers. This theory was held by some of the ancients, and has lately 
been defended by Mr. W M. Page in New Lights from Old Eclipses (St. Louis, 
1890), on astronomical calculations. He shows much patient industry and 
research, but his method is somewhat arbitrary, especially his arrangement of 
the Gospels to fit his theory. 

The Gospel of John mentions six festivals connected with our Lord's min- 
istry : A passover after his baptism (2 : 13) ; a nameless feast (5 : 1) ; a passover 
soon after feeding the five thousand (6:4); the Feast of Tabernacles (7:2); the 
Feast of Dedication in the winter following (10 : 22) ; and the passover at which 
he suffered (13 : 1). The length of our Lord's ministry therefore depends on the 
character of this nameless feast. If it was the Feast of Purim, as first suggested 
by Kepler, then our Lord's ministry continued somew T hat over two years ; and 
perhaps so if it was the Feast of Pentecost as held by J. P. Norris. But if it 
was a passover as maintained in § 46 (on John 5 : 1), then it continued over three 
years. The arrangement in this Harmony is based on a ministry of three years 

and a half. (Luke 13 : 6.) 

§ 19. The place of the first verse of Mark is naturally here, as it introduces 
the Ministry of John, with the announcement and public ministry of Jesus. 
The fifteenth year of the reign of Tiberius is to be reckoned from the beginning 
of the 765th year of Rome, when he was associated in the government with 
Augustus. His fifteenth year would then be 779, or A. D. 26. (See note on § 9, 
I. 3, p. 233.) John had probably just completed his thirtieth year. The great 
multitudes from all parts of the country rather indicate the spring about the 
time of the passover. His ministry till Jesus was baptized must have been dur- 
ing the six months not exposed to the cold of winter. 



238 Christ's public ministry. 

§ 20. Jesus was probably baptized in the autumn, perhaps just after 
the Feast of Tabernacles, A. D. 26. Ancient tradition very generally places it in 
the winter. (See note on § 9, I. 3, and II. 3, pp. 233, 234.) " About thirty years 
of age" (Luke 3 :23) ; the latitude is not under but above thirty, since the thirty 
years was the age required by the Levites for entering the public service of 
God ; and appropriately of our great High Priest. Thus, the evangelists pass 
over in silence eighteen years of our Saviour's life. 

§ 21. The word " immediately " (Mark i : 12) shows that the Temptation fol- 
lowed at once our Lord's baptism. According to Mark and Luke, he was 
tempted forty days. At the end of those days the three temptations occurred. 
Matthew and Luke specify them in different order ; but Matthew's is the 
natural topical order ; Luke's, the topographical order. 

§ 22. The events of this section must have taken place after our Saviour's bap- 
tism ; for John testifies to his Messiahship, whereas he did not know 
him personally as such till his baptism. (John 1 : 15, 29, 33.) Jesus probably came 
from his temptation to Bethany beyond Jordan early in A. D. 27. The site of 
Bethany is uncertain ; very probably on the east side of Jordan, at the cross- 
ing opposite Jericho. Jesus probably visited the place on his homeward way 
to Galilee. It was on the day following John's testimony to the deputation of 
priests and Levites. (John 1 : 19, 29.) 

In John (1 : 33), John the Baptist says he knew not Jesus, yet from Matthew (3 : 14), 
(§ 20) he appears to have known him. John must have heard of Jesus, and 
known something of the events of his childhood ; but he knew him not person- 
ally, nor as the Messiah by the revealed sign of God, before his baptism. 

§ 23. Jesus was in the place where John the Baptist was baptizing two days ; 
the day following Jesus starts for Galilee ; the journey may have occupied two 
or three days. On the " tenth hour " (John 1 : 39), see § 181, p. 285. 

§ 24. " The third day " (John 2 : 1) may refer back to John 1 : 43, or to the call- 
ing of Nathanael (John 1 : 46), or it may have been the third day after the arrival 
in Galilee. Cana was situated about seven miles north of Nazareth. Jesus 
probably arrived there on the day of the Marriage. If the feast was con- 
fined to a single day and meal, which is the most probable, then the miracle 
was performed on the day of our Lord's arrival ; if not, then it occurred toward 
the close of the wedding week. Dr. Edersheim (Life and Times of Jesus, vol. 
I., p. 345), says that it was the uniform custom to celebrate the marriage of a 
maiden on Wednesday. 

§ 25. It is uncertain how much time intervened between the miracle at Cana 
and his going to Capernaum. "After this " (John 2 : 12) is indefinite, and 
may denote an interval of several days, or even two or three weeks. He prob- 
ably spent a portion of March at Capernaum, and possibly the latter part of 
February. I incline now to place Capernaum on the high ground (with Robin- 
son and Conder) at Kahn Minyeh on the northern edge of the plain Gennesaret. 
So also Professor W. A. Stephens, Baptist Quarterly Review, October, 1886, 
p. 450. 



OUR LORDS FIRST PASSOVER. 239 



PART III. 



FROM THE FIRST PASSOVER OF CHRIST'S PUBLIC 
MINISTRY UNTIL THE SECOND. 



§ 26. The passover A. D. 27 commenced on April 9th. The journey to Jeru- 
salem could not have taken less than two or three days ; but Jesus may have 
been much longer on the route. This passover is mentioned by John alone ; but 
the language of the other evangelists implies that he had gone to Judea soon 
after the beginning of his ministry. (Matt, 4 ■. 12 ; Mark 1 : 14.) 

The other evangelists also relate a like cleansing op the Temple at the 
last passover of his ministry. (Matt. 21 :i2fr. ; Mark 11 :i5ff.; Luke 19 : 45 ff.) Two 
instances are clearly narrated ; the note of time is definite — that related by John 
is near the beginning of his ministry, and that by the others near its close. 
That Jesus should have repeated the act is not strange. He was accustomed to 

repeat Some Of his Striking Sayings. (Matt- 6 : 9-13, and Luke 11 : 2-4 ; Matt. 6 : 25-33, and Luke 

12 : 22-31.) He performed similar miracles ; for example, the first and the second 
draught of fishes (Luke 5 : 1-11 with John 21 : 4-6) ; twice feeding the multitude (Matt. 
14 : 13-21 with is : 32-39). Even a more frequent cleansing of the temple could not have 
been objectionable ; and especially was it appropriate at the beginning and close 
of his more public ministry as a symbolic act, expressive of his Messianic char- 
acter and authority. The Jews expected that the Messiah would correct many 
abuses. (Mah-a : 1.) They did not object to him or to a prophet performing the 
act; but they wanted a sign of his authority. (John2:i8.) On the "forty and 
six years," see note on § 9, I. 4. The temple proper, according to Josephus, 
was rebuilt by Herod in eighteen months ; the surrounding galleries were com- 
pleted in eight years ; but the exterior structures and outbuildings were not 
entirely finished until about A. D. 64, in the reign of Nero. Hence the Jews 
meant that the temple had already been building forty-six years. (John 2 : 20.) 

§ 27. It was doubtless some time during the passover festival, which con- 
tinued seven days, that Nicodemtts came to Jesus by night. 

§ 28. This Judean Ministky of Jesus, recorded only by John, comes before 
his more public Galilean ministry ; for the latter did not commence until after 
John was cast into prison. John was still exercising his ministry. (Jonu 3 : 24-35. 
Ste Matt. 4 : 12 ; Mark 1 : 14.) Jesus may have resorted to the pass of the Jordan oppo- 
site Jericho, where he himself was baptized ; or, as Lightfoot suggests, to a 
place more to the north of Jerusalem, and closer to the direct route to Galilee. 



240 FROM THE FIRST PASSOVER OF CHRIST'S 

§ 29. Eusebius places JExion (John 3 : 23) eight miles south of Scythopolis, and 
fifty-three northeast of Jerusalem. Dr. Thomson ( The Land and the Book, II., 
176) visited Beisan (Scythopolis) and the neighborhood, and represents the val- 
ley there as abounding with fountains and brooks. Robinson and Conder place 
it in the neighborhood of Salim east of Nablous. Prof. Wm. A. Stephens, of 
Eochester Theological Seminary, visited this region in 1883, and in the Journal 
of the Exegetical Society, advocates Robinson's view, calling especial attention 
to the western end of the Wady Beidan, three or four miles north of Salim, as 
the probable site of ^Enon. Here he found abundance of water, and space for 
the multitude that gathered about John. The position in which this Testi- 
mony of John the Baptist is related by the evangelist, as well as the language 
of the Baptist, indicate that it was near the close of his ministry. 

§ § 31, 32. The language of the closing testimony of John the Baptist (John 
3 : 30) indicates the Journey of Jesus through Samaria, related in John 
(4:1-43), as the same as that after John's imprisonment, in Matthew (*;i2) and 
Mark (i:-u)u We could hardly suppose another return to Judea before the im- 
prisonment of John. The time of this journey is indicated in John (4 i 35), " Say 
not ye, There are yet four months, and then cometh harvest ? " The first- 
fruits of the barley harvest were presented on the second day of the paschal 
week. (Lev. 23 : 10-14.) The wheat harvest was two or three weeks later. Now, 
the passover of A. D. 28 commenced March 29th, and the four months before 
would take us to the latter part of November. The journey was, therefore, per- 
formed late in November or early in December, about eight months after the 
preceding passover. The latter period marks the time of our Saviour's early 
Judean ministry. John's ministry probably continued over a year and six 
months. (See note on § 19.) 

I add the valuable remarks of Dr. Hackett, from the American edition of Dr. 
Smith's Dictionary of the Bible (Art. " Jesus Christ," note p. 1361) : " Of 
course there is some doubt whether in speaking of the interval between sowing 
and reaping as ' four months,' he employed the language of a proverb merely, 
or meant that this was the actual time to elapse before the fields around them 
just sown would yield a harvest. Even if such a proverb was in use (which has 
not been shown), his availing himself of it would be the more significant if the 
four months of the proverb happened, on this occasion, to coincide with the 
season of the year." There is, however, no evidence of such a proverb. The 
adverb yet and the emphatic ye are against the supposition. Dr. Hackett adds : 
" It may be added, that so prolonged a sojourn of the Saviour in Judea at this 
time accounts best for his having so many friends and followers in that province, 
who are mentioned quite abruptly in the later parts of the history. The Bethany 
family (Joim 11 : 1, ff.), the owner of the guest-chamber (Luke 22 : 10 ff.), the owner of 
Gethsemane (which must have belonged to some one friendly to him), Joseph 
of Arimathea (Luke 23: 50). are examples of this discipleship, more or less inti- 
mate, the origin of which presupposes some such sojourn in Judea, at this early 
period of Christ's ministry." 

The two reasons for Jesus going into Galilee are harmonious and supple- 
mentary : John in prison, and the jealousy of the Pharisees. John was im- 
prisoned in the castle of Machscrus, a fortress on the eastern shore of the Dead 



PUBLIC MINISTRY UNTIL THE SECOND. 241 

Sea. Later authorities regard Sychar as the village of Askar, half a mile from 
Jacob's well. Shechem was a mile and a half distant. 

§ 34. On "the seventh hour." (ver.52.) (See on § 181.) 

§ 35. According to Luke, the Rejection at Nazareth took place at this 
time. Matthew implies this visit and rejection of Jesus. It probably occurred 
near the close of A. D. 27, or early A. D. 28. About a year later, Jesus again 
revisits Nazareth, and is again rejected. (Matt. 13 : 54-58; Mark 6 : 1-12.) (See on § 70.) 

§ § 37, 41. These two sections in the first edition, The Calling of the 
Four Disciples and The Miraculous Draught op Fishes, are brought 
together here for comparison. Alford, Greswell, Wilkinson and some others 
regard the event related by Luke as distinct from, and later than this. (See 
Author's " Notes on Luke," 5 : 1-11.) 

There is nothing inharmonious or contradictory in the several calls of these 
disciples. Peter and others were first called to be disciples (Joim 1 : 35-«) ; in the 
account of Matthew and Mark, in this section, we have the calling of four to be 
his ministers, or constant attendants; in Luke (Ssi-u), a confirmation of it, 
with a miracle prophetic of their success ; and in Luke (6 : 12-16), the choice of 
the twelve apostles. (See note on § § 54, 72.) 

§ 39. The position of this section is decided by Mark (1 : 29) and Luke (4: 38), 
being the Sabbath on which the demoniac was healed in the synagogue. The 
position of the Healing op Peter's Wife's Mother and of others, in 
Matthew, is in accordance with his manner of grouping events. (See introduc- 
tion to these Notes.) 

§ 40. Mark (1 : 35-38) and Luke (4 : 42, 43) fix the chronological order of this 
section upon the day following the miracles of the preceding section. The 
Preaching Tour throughout Galilee, related by Matthew (*•• 23), must 
be the same, since he places it immediately after the calling of the four disci- 
ples ; and we cannot suppose two extensive tours throughout Galilee in the 
course of a few weeks. We may suppose this to have occurred in February, 
A. D. 28. 

§ 42. This appears to be the chronological position of the Sermon on the 
Mount, for : Firstly, Matthew, who resided at Capernaum and must have known 
all the circumstances, connects it with our Lord's first missionary tour. 
Secondly, He relates immediately after the healing of the leper in a manner 
that naturally suggests a sequence of events. And according to Mark (1 : 40) and 
Luke (5 : 12) this miracle occurred at or near the close of this first tour. Thirdly, 
All the other discourses in Matthew occur in their proper connection. Should 
we not infer the same of this also? Fourthly, It is generally acknowledged 
that Matthew falls into chronological order to the end of the fourth chapter, and 
leaving out the Sermon on the Mount, as far as 8 : 4. But if Matthew's history 
both before and after this sermon accords with the sequence of events, why not 
the sermon itself? Fifthly, Its natural place is early in Christ's ministry, after 
21 



242 our lord's FIRST PASSOVER. 

preaching, " Eepent, for the kingdom of heaven is at hand." (Mat;. 4 : 17.) It 
was natural that after preaching repentance, and announcing the good news of 
the Messiah throughout Galilee, and having gathered numbers who attended his 
ministry as learners or followers, that Jesus should teach them concerning the 
nature, subjects and requirements of his kingdom, in opposition to common 
erroneous views. For such reasons, with Greswell, J. Addison Alexander, 
Whitley, Doddridge and others, I place the discourse here. 

But most harmonists regard this discourse and that given by Luke (6 : 20 s.) 
the same. That they represent a discourse delivered at the same time and 
place seems to me hardly possible. For (1) the time of their delivery ap- 
pears to be different : Matthew's before his own call (9 : 9), and hence before the 
appointment of the apostles ; but Luke's after the twelve were chosen. (2) The 
place appears to be different : one on a mountain (Matt. 5 : 1) ; the other in a plain. 
(Luke 6: 17.) (3) The connecting circumstances are different. (4) Both discourses 
are connected and complete throughout, and sufficiently varied to suggest not 
only a different time of delivery, but also a progress in our Lord's teachings. 

That the sermon in Luke is a briefer and varied form of that in Matthew is 
doubtless true. This has led some to suppose, with Augustine, that Jesus first 
delivered the longer discourse upon the mountain, and after descending to the 
plain, communicated the same truths in an abridged form to the multitude 
there. But such a solution is not natural, nor does it meet all the demands of 
the case. The most natural position of these discourses, and the freest from 
difficulties, is that given by the evangelists themselves. The one in Matthew 
may appropriately be styled " The Sermon on the Mount," and that in Luke 
" The Sermon on the Plain." (See on § 51 ; also Introductory Remarks, p. 226.) 

The Sermon on the Mount was probably delivered on some elevation in the 
vicinity of Capernaum, which was familiarly called " the mountain." Accord- 
ing to Latin tradition, which, however, can be traced no farther back than the 
thirteenth century, the Mount of Beatitudes was what is now called the Horns 
of Hattin — two summits, with a depression between them, and hence the name 
Horns — situated between Mount Tabor and Tiberias, and about seven miles 
southwest of Capernaum. But of this there is no positive evidence. 

The most probable time of the delivery of this discourse was early in the 
spring, A. D. 28. 

§ 43. The place of Healing of the Leper immediately after Jesus 
had descended from the mountain where he delivered the Sermon on the Mount, 
accords with Mark and Luke who place it in this portion of his history. Har- 
monists who place this sermon later, very generally place this miracle here. 

§ 45. Mark (2 : 13) seems to decide the natural and chronological order of the 
Call of Matthew. Matthew and Luke confirm it. Matthew was also called 
Levi, having, like Peter, Paul, and many others, two names. 



our lord's SECOND PASSOVER. 243 



PART IV. 



FROM THE SECOND PASSOVER OF CHRIST'S PUB- 
LIC MINISTRY UNTIL THE THIRD. 

§ 46. This section presents one of those questions which probably can never, 
in this world, be solved with certainty. Probable conclusions can only be 
arrived at, and these should be stated cautiously. The question is, To what 
Feast does John refer when he says (5:i), " a feast of the Jews"? 

Different answers have been given both in ancient and modern times. (1) 
Irenseus, in the third century, and after him, Eusebius and Theodoret regard 
the festival as the second passover of our Lord's public ministry. This view 
has been held by Luther, Calovius, Scaliger, Grotius, Lightfoot, Le Clerc, Lampe, 
Kuinoel, Hengstenberg, Greswell, Robinson, etc. (2) But Chrysostom, Cyril 
of Alexandria, and, after them, Theophylact and Euthymius, regarded it as the 
Feast of Pentecost. So, also, this opinion was held by Erasmus, Calvin, Beza, 
Bengel, and others. (3) Kepler first suggested that it might be the Feast of 
Purim (Esth. 9: 2i, 26), which occurred on the 14th and 15th of Adar, a month be- 
fore the passover. This was defended by Petavius, and has become a very popu- 
lar view among chronologists. Thus Lamy, Hug, Neander, Olshausen, Meyer, 
Lange, Ellicott, etc. (4) But Kepler and Petavius also thought that the Feast 
of Dedication might possibly be meant. (John 10:22.) (5) Others, with Lucke, 
De Wette, and Alford, have held that we cannot with any probability decide 
what feast it was. 

It could not have been the feast either of pentecost or of tabernacles next 
following our Lord's first passover; for he did not return from Judea to 
Galilee until eight months after that passover, when both of these were past. 
(See note on § 31.) Nor could it have been the Feast of the Dedication; for the 
one after his first passover afforded too short a time, and that a year later too 
long a time for the events that intervened. Besides, the multitudes of sick 
(John 5 : 3) would hardly have been waiting in the porches of Bethesda in mid- 
winter. Nor is there any circumstantial evidence that it was the Feast of the 
Tabernacles, after his second passover ; and the natural meaning of 4 : 35 (see 
§ 31), is against the supposition. Lately McClellan and J. P. Norris have advo- 
cated pentecost. Norris, the pentecost after his first passover, in favor of a 
ministry of two years and a quarter ; McClellan, the pentecost after his second 
passover, favoring a ministry of three and a quarter years. Those holding that 
it was the Feast of Purim, suppose the passover in John (6 : 4), which Jesus did 
not attend, to have been a month later, and hence the public ministry of Jesus 
to have been but two and one-half years ; while those who regard the feast as 
that of the passover, find thus four passovers during our Lord's public ministry, 



244 FROM THE SECOND PASSOVER OF 

making it about three years and a half in length. What feast then is here 
meant ? 

1. In view of the labor Jesus performed. If the feast in John (5 : i) was that 
of purirn, then the passover in John (6 : 4) occurred a month later, and only four 
months intervened between his return from Judea to Galilee and tbis passover. 
(John 4: 35.) (See note on § 31.) Then, during this time, he performed first a 
missionary circuit around Galilee, a country containing more than two hundred 
towns, which, with the other things he did, was enough to occupy his time till 
tbe passover. (Matt. 4 : 23-8 •. 4.) But it was just before the passover of John (6 : 4) 

that JeSUS fed the five thousand. (John 6: 4-10 ; Mark 6: 35-44; Luke 9: 12-17 ; Matt. 14:15. 

21 ; § 76.) And before this he made a second very general circuit throughout 
Galilee, in which he " went through every city and village." (Luke8:i.) And 
also a third preaching tour, equally as comprehensive and general. (Matt. 9 : 35-38.) 
The twelve also went forth on their mission and returned. (Mark 6 : 30, 3i ; Luke 9 : io.) 
We can hardly suppose that Jesus performed three such extensive tours, in ad- 
dition to other things performed, in the short space of four months. And espe- 
cially does this gain in force when the last two circuits must have been performed 
after the plucking of the ears of grain (Luke 6 : 1-5) ; (see note on § 51), that is, in 
less than three weeks, on the supposition that the Feast of Purim is meant in 
John (s.i). Ellicott even supposes that the three journeys were performed 
within three weeks, between the Feasts of Purim and Passover. But it would be 
more plausible to suppose that such extensive journeys, which were neither 
hurried nor partial, took each three months, than that all were performed in 
the short space of three weeks. Thus, the labor and journeys which Jesus and 
his disciples performed lead us to regard the feast of John (5: 1) as the second 
passover of Christ's public ministry, and that in John (6 : 4) as the third. 

2. The language in John (5 : 1) implies that it was the feast that led Jesus to 
visit Jerusalem. If so, then it was probably one of the three great festivals at 
which the Jews went up to Jerusalem — the Passover, the Pentecost, or the Feast 
of the Tabernacles. The " multitude " (Joim 5 : 13) seems to imply the concourse 
of strangers at one of these great festivals. But the Jews did not go up to 
Jerusalem to celebrate the purim, but observed it throughout the world by read- 
ing the book of Esther in their synagogues, and in "sending portions one to 
another, and gifts to the poor." (Esth. 9 : 22) ; (Joseph. Antiq. xi. 6, 13.) It is 
not probable ttiat Jesus would have gone up to Jerusalem at the Feast of Purim, 
rather than at the passover, which occurred a month later. His presence once 
at the Feast of Dedication (John 10 : 22) is not, as Robinson justly remarks, a par- 
allel case. That was not close upon one of the great festivals, and he appears 
not to have gone up for the purpose of attending the dedication, but the Feast 
of Tabernacles, the former occurring while he still remained in Judea, pos- 
sibly at or near Jerusalem. (John 7 : 2, 14 ; 10 : 22.) It seems thus clearly made out, 
that the feast of John (s : 1) was one of the great festivals. 

But it could not have been the pentecost after the first passover for the reason 
before stated. Besides, the time was too short for the labor performed. Norris, 
the advocate of this view, includes between the passover, April 9th, a. d. 27 and 
pentecost, May 30th, the ministry of Jesus in Judea, the journey through 
Samaria, the beginnings of the Galilean ministry and the first missionary circuit 
of Galilee. This surely was too much for seven weeks. But if, according to 



Christ's public ministry until the third. 245 

McClellan, it was pentecost after the second passover, " a feast," a kind of 
appendix to the passover, then it does not affect the three years' ministry of our 
Saviour. The plucking of the ears of grain (see below) and " the second-first 
Sabbath " (Luke 6; 1), (see § 47), however, lead me to regard it rather as the pass- 
over. 

If it be objected that, in this case, John would have said, " the feast," it may 
be answered : (1) That the article is omitted in the Greek in other places where 
the passover is intended. (Matt. 27 : 15 ; Murk 15 : 6.) Similar instances may be found 
in the Greek version of the Old Testament. (2) While "a feast" may refer to 
a passover, it is not certain that it was called the feast as the most important, 
although there is a strong presumption in its favor. (3) The article is found in 
many manuscripts, including the Sinaitic, and this reading was adopted by 
Tischendorf, and is placed in the margin of the Revised Version. This reading 
at least may indicate an early interpretation, and perhaps an early tradition, 
that the passover was the feast here intended. (4) The omission of the name 
and the article only proves that John did not think it necessary to speak of the 
feast more definitely. The remarks of Alford are worthy of a passing notice 
here. " Thus," says he, " the passover is mentioned in John (2 : 13), because of 
the buying and selling in the temple; again (6:4), to account for the great 
multitude, and as eminently suiting the subject of his discourse there ; the Feast 
of Tabernacles (7 : 2), because of the practice alluded to by our Lord in ver. 37 ; 
that of the dedication (10 : 22), to account for his being in Solomon's porch, be- 
cause it was winter; but in this chapter, where there is nothing alluding to the 
time and nature of the feast, it is not specified." — Alford on John 5 : 1. 

3. Independently of John, the plucking of ears of grain by the disciples (Luke 
6 : 1) indicates the beginning of harvest, : just after a passover had ended, and 
harmonizes with the view that Jesus attended it at Jerusalem. (See on § 47.) 

4. A Sabbath appears to have belonged to the festival (John 5 : 1. 2, 10-13), which 
would have been the case if it were the passover ; but it would seem that the 
purim was never celebrated on the Sabbath ; and when it occurred on that day, it 
was deferred. (See Belaud, Antiq. Sacr. 4, 9.) 

5. The main objection against supposing this festival to be a passover is the 
long absence of Jesus from Jerusalem — eighteen months, from the second pass- 
over of his public ministry until the Feast of the Tabernacles (Jcim 7 : 2), follow- 
ing the third passover. (John e-.i) This is thought to be inconsistent with his 
character, and with a due observance of the Jewish law. But a sufficient reason 
for not attending the passover is given in John (7 : 1), " Because the Jews sought 
to kill him." And it is not certain that he did not attend any of the feasts during 
that time. As during his eight months' early ministry in Judea, he quite likely 
attended some of the feasts at Jerusalem, unmentioned even by John, so during 
this period of eighteen months he may have attended one or more, of which the 
inspired evangelists found no reason to speak. 

6. Besides the objections already urged against supposing the festival to be the 
purim, is still another : That the arguments urged in its favor are, as Ellicott 
acknowledges, " of a dependent and negative character." This cannot be said 
of the arguments in favor of supposing it to be a passover. Even between two 
probabilities, therefore, we would decide for the latter and the stronger. 

Some would transpose the fifth and sixth chapters of John, and make the 



216 FllOM THE SECOND PASSOVER OF 

passover which was drawing nigh (6 : 4) mean the feast of (5 : 1), and thus reduce 
the number of passovers mentioned by John to three. But such a change is 
without manuscript authority, and has been abandoned by some who advocated 
it. The passover, a. d. 28, commenced March 29th. 

§ 47. The barley harvest in Palestine takes place in March and April, and in 
the hilly districts considerably later ; but varies according to localities. Niebuhr 
found barley ripe in the fields about Jerusalem at the end of March. The 
wheat harvest occurs two or three weeks later. (Robinson, Bib. Res. 2, 99, 278.) 
We should, therefore, very naturally suppose the Plucking of the Ears of 
Grain to have occurred about the end of March or the first of April, a. d. 28. 
As it was unlawful to pluck the grain for food before the offering of the first 
fruits (Lev. 23 : u) } on the second day of the passover, we are naturally 
led to fix the time after the passover of that year, else the punctilious 
Pharisees would have noticed it in their censures. But they did not 
object to the plucking of grain as premature, but to doing it on the Sabbath. 

But that which affords the greatest difficulty is the phrase (Luke6:i), "The 
second Sabbath after the first," or, literally speaking, "the second-first Sab- 
bath." The Greek word translated "the second-first" is wanting in many 
ancient manuscripts, and is found nowhere else in any author. It is placed in 
the margin of the Revised Version, but retained in the text of the Improved 
Bible Union Version. It has received various interpretations. Scaliger, sup- 
ported by Petavius, De Wette, Robinson, Edersheim, and others, regard it as 
the first Sabbath after the second day of the passover. The 15th day of Nisan 
was the first day of unleavened bread, a day of rest, or Sabbath (Lev. 23 : e, 7) ; 
and on the morrow, the 16th of Nisan, the sheaf of the first fruits was to be 
presented (Lev. 23: 10, 11) ; from this day were to be counted seven full weeks to 
the day of the pentecost. (Lev. 23: 15, 16.) Now, the Sabbath here mentioned is 
supposed to be the first in regard to the series which was to introduce the pente- 
cost, but the second in regard to the first day, or Sabbath, of unleavened bread. 
This answers well with the barley harvest. Wieseler supported by Ellicott and 
others supposes it to mean the first Sabbath in the second year of the Sabbatical 
period of seven years. But the first part of Nisan was too early for plucking 
the ears of grain, and before the offering of the first fruits. The historical basis 
of this theory is slight, and counterbalanced by the somewhat far-fetched sup- 
position that the single term, " second-first," has reference both to a certain year 
and to a certain day. If it has reference to two notes of time, as it doubtless 
has, it is better to refer them both to days, and those two somewhat near to- 
gether. To suppose it to refer to the first Sabbath of the second month would 
be less objectionable, and it would accord with the time for plucking ears of 
wheat ; but the theory of the first Sabbath after the second day of the passover 
is probably the best, meeting, as it does, the various demands of time and cir- 
cumstances. Less probable is the suggestion of Maldonatus, that it was the first 
Sabbath after the second great feast, namely, pentecost. For the passing through 
the standing grain indicated that it was either just before the harvest, or at the 
beginning of the harvest. The Sabbath after pentecost is therefore not so suit- 
able as one nearer the passover. 

The Sabbath here mentioned is to be taken as the one following that in John 



CHRIST'S PUBLIC MINISTRY UNTIL THE THIRD. 247 

5 : 9, 10. It seems that Jesus hurried away from Jerusalem on account of the 
persecution of the Jews. (John s : i6-is.) 

§ 48. Matthew, Mark, and Luke in this section relate the first organized 
movement of the Pharisees to destroy Jesus. 

§ 50. Mark relates the Selection op the Twelve after and in connection 
with the events of the preceding section. Luke confirms the order of Mark. 
So harmonists generally. The general note of time, " In those days " (Luke 6 : u) } 
is fitting here, as that evangelist omitted the account of Christ's retirement to 
the Sea of Galilee, § 49. The mountain was probably near Capernaum, as Jesus 
entered that city after the Sermon on the Plain. (Luke 7 : 1.) Matt. 10 : 1-4 does 
not belong here, but to the miraculous endowment of the apostles, and their 
mission to the Jews. (See note on § 72. ) 

§ 51. Luke fixes the position of this section here, by connecting the Sermon 
on the Plain with the choice of the twelve apostles. This is generally styled 
Sermon on the Mount, and regarded as the same as that in Matthew. (See § 42.) 
For the sake of comparison the discourse in Matthew is repeated by the side of 
the discourse in Luke. Both discourses seem complete ; yet, in Matthew, there 
are 107 verses, and in Luke only 30 ; and even in the brief discourse in the lat- 
ter, not only are four woes connected with the four beatitudes (Luke 6: 24-26), but 
it is also fuller in several other places. (Luke 6: 34, 39, 40, 45.) About one quarter 
of the latter discourse is not found in the former. It was probably early summer 
A. D. 28. (See Author's " Notes on Luke.") (6 : 20 ff.) 

§ 52. Luke fixes the position of this section, Healing a Centurion's Ser- 
vant, immediately after the Sermon on the Plain. Matthew, who does not 
mention the choosing of the twelve apostles, and hence omits the discourse fol- 
lowing that event, places this miracle in that cluster of miracles composing the 
eighth and ninth chapters. (Matt. 8 : 5-13.) (See Introductory Remarks, p. 226.) 

The differences in the accounts of this miracle by Matthew and Luke may be 
explained : 1. Luke is careful to relate the details of the miracle ; but Matthew 
briefly passes over these, intent here, as elsewhere, to give the words of Jesus. 
2. By the common principle, that " what one does by another, he does him- 
self." 

§ 53. Luke definitely fixes the Raising of the Widow's Son by the words 
" the day after." (7 : 11.) 

§ 54. The Message op John the Baptist to Jesus, according to both 
Mark and Luke, precedes the sending out of the twelve. (Mark 6: 7; Luke 9 :i.) 
Herod must have beheaded John either while the twelve were on their mission, 
or just previous to their starting out. (Mark 6 : 14, so ; Luke 9 : 7, 10.) The position of 
this message (Matt. 11 : 2 ff.), after the sending out of the apostles in the tenth chap- 
ter, is to be explained by Matthew's mode of classifying and grouping. (See 
Introductory Remarks, p. 226.) Matt. 11 : 1 belongs to and closes up the account 
of the tenth chapter. What is meant in 11 : 2 is, that on a certain occasion John 



248 PROM THE SECOND PASSOVER OF 

having heard, in prison, concerning Jesus and his works, sent two of his disci- 
ples, etc. Luke shows when it was ; Mark implies it ; but Matthew is indefinite. 
(See Notes on § 31 and § 74.) 

§ 56. Luke relates this Dinner with a Pharisee and Anointing, im- 
mediately after his account of the message of the Baptist to Jesus, § 54. The 
discourse of the preceding section evidently intervened. 

In regard to this anointing, I remark : 1. That it is different in every respect 
from that by Mary a few days before the crucifixion. (Matt. 26 : 6 ; Mark u '■.-. 3 ; jon» 
12 : i, § 158.) 2. That there is no evidence that this repentant sinner was Mary 
Magdalene, who had been a demoniac (Luke 8: 2), but not necessarily guilty of 
sins of impurity. 

§ 57. Luke alone relates this second comprehensive Preaching Tour 
throughout Galilee, and places it soon after the anointing of the preceding 
section. Its position is here ; for Mark becomes parallel with Luke, in § § 60, 
61 ; and this tour is to be distinguished from the third, related in Mark (6:6); 
Matt. (9:35-38), § 71. It very probably occupied two or three months in the 
summer, possibly extending into the autumn of A. D. 28. 

§ 58. Mark places the incidents of this section next after the selection of the 
apostles (§ 50), omitting the sermon and the intervening events that followed. 
That Mark and Luke are parallel in § 60 and after, is an argument that this 
section finds here its right place. Matthew gives an account of Healing a 
Blind and Dumb Demoniac as the immediate inciting cause of the charge 
of the Pharisees that Jesus was in league with Satan ; but with little regard to 
chronological order, as his object seems to have been, in the eleventh and twelfth 
chapters, to show the growth of the open and organized opposition of the Phar- 
isees. 

The account in Luke (n : 14-23), though similar, is probably to be referred to a 
later period. (See note on § 109.) 

§ 59. Matthew connects this Demand for a Sign with what immediately 
precedes, and fixes this section here. The similar discourse (Luke 11 : 24-36) prob- 
ably belongs to a later period. (See note on § 109.) The " three days and three 
nights " was, according to a Jewish mode of expression, equivalent to three 

days — that is, portions Of three days. (Compare Matt. 16 : 21 with Mark 8 : 31 ; and 2 Chron. 
10 : 5 with 10 : 12.) 

§ 60. Matthew settles the order of this section, Christ's Mother and 
Brethren, by the words, " While he yet talked to the people." (12 : 46.) 

§ 61. Matthew again fixes the order by the words, "The same clay." (13 :i.) 
Mark confirms it by relating the Teaching in Parables by the Seaside 
immediately after, and in close connection with the account of the preceding 
section. Luke's order is in harmony with that of the other two. Many har- 
monists place Luke 11 : 37-13 : 9 between this and the preceding sections ; but 
the discourses there related probably belong to a later period. (See on § § 109, 



Christ's public ministry until the third. 249 

110, 111.) The beginning of our Lord's teaching by parables forms an important 
epoch in his public ministry. 

§ § 62, 63. These Parables, together with that of the Sower, in the preceding 
section, were evidently spoken the same day. For Matthew relates the dis- 
missing of the multitude (i3 : 36), mentioned in ver. 2; and in ver. 53 he refers to 
all the parables collectively, in such a manner as implies that they were spoken 
at the same time. Luke gives only the parable of the sower ; Mark only four 
parables; but the former implies (Luke 8 : 10), and the latter expressly confirms 
the speaking of other parables. The parable of the Seed growing Secretly, 
related by Mark (* •■ 26-29) alone, finds its natural position immediately after the 
Parable of the Tares, and shows that even Matthew, who is ever intent on giv- 
ing the discourses of Jesus, did not give all the parables then spoken. 

§ 64. Mark fixes the chronological order of Stilling the Tempest : " the 
same day, when the evening was come." Matthew is confirmatory, but Luke is 
indefinite. Harmonists are generally agreed on this order. On Matt. (8 : 19-22), 
(see note on § 98.) 

§ 65. The three evangelists who relate the Healing of the Demoniacs op 
Gerasa, join it closely to the preceding section, and thus fix its position here. 
So harmonists generally. In Matthew the division of the chapters is unfortu- 
nate, causing an appearance of chronological inaccuracy. It is, however, re- 
moved by putting 9 : 1 in its proper place, as the completion of the narrative of 
our Lord's visit to the east side of the lake, and his return. 

Dr. Thomson identifies Gerasa with Kerza, or Gersa, on the eastern shore, 
about half-way up the lake. The miracle, he supposes, was wrought just south 
of it. The larger city, Gadara, a few miles southeast of the lake, probably ex- 
tended its jurisdiction to this point, including Gerasa, or Gergesa, which, Ori- 
gen says, stood on the eastern shore of the Sea of Galilee. 

Matthew (8 : 28) speaks of two demoniacs ; but Mark and Luke of only one. 
This, however, is no contradiction ; for he who speaks of the two includes the 
one, and they who speak of only one do not deny that there were two. One of 
them may have been the more prominent, and hence only noticed by the two 
evangelists. Dr. Robinson thus strikingly puts the case : " In the year 1824, 
Lafayette visited the United States ; and was everywhere welcomed with honor 
and pageants. Historians will describe these as noble incidents in his life. 
Other writers will relate the same visit as made, and the same honors as en- 
joyed, by two persons, namely, Lafayette and his son. Will there be any con- 
tradiction between these two classes of writers? Will not both record the 
truth ? " (Compare note on § 135.) 

§ § 66, 67, 68. These three sections, Matthew's Feast, Discourse con- 
cerning Fasting, and the Raising of Jairus' Daughter, should doubt- 
less go together for the following reasons : 

1. Luke appears to unite the discourse on fasting to the feast, by a continuous 
conversation. (Luke 5 : 30-33 s.) Matthew (9 : 14) also implies that this discourse of 
our Lord occurred at this meal. Mark is confirmatory. 



250 FROM THE SECOND PASSOVER OF 

2. Matthew fixes the position of the raising of Jairus' daughter by his definite 
statement, " While he spake these things unto them." (9 ; is.) The feast being 
given by himself at his own house, he must be accepted as a reliable eye and 
ear witness. His testimony, so definite, under such circumstances should be ac- 
cepted as final. 

But where shall these sections be located in a chronological harmony ? Two 
answers are almost equally good: (1) Immediately after Matthew's Call, § 45 ; 
(2) Much later, after the Healing of the two Demoniacs of Gerasa, § 65. For 
the first it may be said that Matthew, Mark and Luke all follow the call by the 
feast and the discourse. For the second, that both Mark and Luke appear to 
fix the Raising of Jairus' Daughter after the Healing of the Two Demoniacs. 

These statements may be reconciled, as in the former edition of this Harmony, 
by conforming Mark (5 : 21) and Luke (8 : 40) to Matthew. (9 : 1.) Logically, and 
according to gradation of miracles, Matthew's order is to be preferred. Rais- 
ing one who had just died ; raising the widow's son a little time dead (Luke 7 : 12 ; 
§ 53) ; and lastly, raising Lazarus, four days dead. (John 11 : 39 ; § 124.) 

Or we may suppose that all three evangelists speak of the feast and the dis- 
course by anticipation. Having recorded the call of Matthew they would 
naturally relate whatever they had to say of personal interest regarding him. 
His call would suggest a notable feast, made somewhat later for his old com- 
rades, and the feast the discourse. Matthew, guided more by association of 
events, recalls the coming of a certain ruler during the conversation (9 : is), and 
so relates the miracle. But Mark and Luke having related the interesting inci- 
dents regarding Matthew, pass on in their history, and in the proper place bring 
in the miracle of Raising Jairus' Daughter. Since Mark and Luke appear to 
pay more regard to the chronological order in relating these events than Matthew, 
I incline now to this view. (See Introductory Remarks on Matthew, p. 225.) 

§ 70. This visit of Jesus to his own country, with his Second Rejection at 
Nazareth, finds its true position here, according to Mark. Matthew, in 
placing it after the parables by the seaside, is confirmatory. It is evidently 
different from that related by Luke (4 : 16-30), being later, after he had made 
Capernaum his residence for some time. Luke's account explains why Jesus 
should leave Nazareth (Matt. 4 : 13), and change his residence to Capernaum, § 35. 
Harmonists generally place this section here. (See fuller discussion, in author's 
" Notes on Mark.") (6 : 1-6.) On the " brothers of Jesus." (see on Mark 6 : 3.) 

§ 71. The Preaching Tour throughout Galilee narrated in this sec- 
tion cannot be the first throughout Galilee ; for that has been already narrated 
by Matthew, Mark, and Luke, § 40. Nor the second ; for that is narrated by 
Luke, and finds its position earlier, before our Lord's teaching in parables by 
the seaside, § 57. Hence, this must be the third : This is obviously true of 
Mark. (6 : 6.) But does Matthew (9 : 35-38) describe the same preaching tour ? It 
would so seem ; for Matthew is parallel with Mark (6 : 6) in placing it just before 
the sending forth of the twelve, in companies of two and two. Harmonists are 
quite generally agreed in placing this section here, and the two next following. 
(See on § 73.) This tour was probably made from about November, a. d. 28, 
to February, A. D. 29. 



CHRIST S PUBLIC MINISTRY UNTIL THE THIRD. 



251 



§ 72. Mark decides the order of this section by placing it immediately after 
his reference to our Lord's third preaching tour. Matthew, in like manner, 
coufirrus it. The position in Luke is in perfect harmony. The COMMISSION 
and Sending- forth of the Twelve here narrated, must be distinguished 
from the choosing of the twelve, which belongs to an earlier period. (See note 
on § 50.) 

I subjoin the four apostolic catalogues, in the order in which they are given, 
which may be divided into three classes, each class headed by the same name, 
and including the same names, but with the lower names in each differently 
arranged : 



Matt. 10: 2-4 


Mark 3 : 16-19. 


Luke 6 : 14-16. Acts 1 : 13. 


1 
2 
3 
4 


Simon Peter, 
Andrew, 
James, 
John. 


Simon Peter, 
Andrew. 


Simon Peter, Peter, 
Andrew, James, 
James, John, 
John. i Andrew. 

! 


5 Philip, 

6 Bartholomew, 

7 Thomas, 

8 Matthew. 


Philip, 

Bartholomew, 
Matthew, 
Thomas. 


Philip, Philip, 
Bartholomew, Thomas, 
Matthew, -Bartholomew, 
Thomas. Matthew. 


9 jjames.s. of Alpheus, 

10 iLebbeus, Thaddeus, 

11 Simon the Cananite, 

12 Judas Jscariot. 


James, 
Thaddeus, 
Simon the Cananite, 
Judas Iscariot. 


James, James, 
Simon Zelotes, Simon Zelotes, 
Judas, bro. of James, Judas,bro. of James. 









Jerome says that Thaddeus, or Judas, the brother of James, is elsewhere 
called Lebbeus ; and he concludes that this apostle had three names. He is the 
" Judas, not Iscariot." (John u: 22.) The second Simon is called the Cananite 
(not Canaanite), and also Zelotes. Zelotes (Luke 6 : 15) is the Greek translation of 
the Hebrew or Aramean word, Cananite, Zealot. He was probably so called 
because of his former zeal in behalf of Judaism. (>~um. 25 : t, 10, n.) The political 
sect of Zealots (Joseph. Jewish War, iv. 3, 9) was not historically distinguished 
by that name till a later period, though the germ and tendencies existed before. 
It is supposed that Bartholomew, who is coupled with Philip in the first three 
catalogues, is the Xathanael who was introduced by Philip (Johni :45), and who 
is mentioned with the apostles. (John 21 : 2.) The independence of the evangel- 
ists is seen in what is said of taking a staff. (Matt, to : 10, etc.) If they had a staff 
they could use it (Mark), but they were not to procure one for the journey 
(Matthew^ nor even take it if not in their hands. They were to go just as they 
were. 



§ 73. The three evangelists unite in fixing this section, the Going foeth 
of the Twelve. Matt. 11 : 1 concludes what had gone before, and belongs 
rather to the preceding chapter. The next verse opens an entirely new subject. 
The Preaching of Jesus, mentioned in Matthew (U:i), probably refers to his 



252 FROM OUR LORD'S SECOND PASSOVER. 

third missionary tour (§ 71), which was now near its close. It was now prob- 
ably late in February, or early in March, A. D. 29. 

§ 74. Mark and Luke relate Herod's Opinion of Jesus immediately after 
the preceding section. Herod seems to have heard of Jesus through the preach- 
ing of the twelve. Matthew, after showing his relation to the Pharisees, and to 
his relatives (u- 1 **), in his peculiar manner introduces the beheading of John 
the Baptist, both as an important historical fact, and as explaining his relation 
to Herod, and the effect of his miracles on him ; and at the same time showing 
a reason for his retirement across the lake, where he feeds the five thousand. 
(§ 76.) Harmonists are generally agreed upon the position of this and the four 
following sections. Probably March, A. D. 29. 

John the Baptist was probably beheaded about the time of the sending out of 
the twelve. A little later was the third passover of our Lord's public ministry. 
(John 6 : 4.) John's imprisonment continued about a year and four months ; and 
his death occurred about three years after commencing his public ministry. 
(See note on § 31.) 

§ 75. The order fixed by Mark and Luke. John is buried by his disciples, 
who report to Jesus. (Matt. 14:12.) The Twelve Return from their Mission 
at the same time, and probably with the intelligence of John's death. It was 
now probably the latter part of March, or early in April, A. D. 29. 

§ 76. Matthew makes this Retirement to the east'side of the lake conse- 
quent on our Lord's hearing the report of John's death. Mark and Luke con- 
firm the order. The passover was now near (John 6 : 4), which probably began 
A. D. 29, on April 17th. 

This is the third time, in the life of Jesus, that all four evangelists have har- 
monized upon the same event ; the first was upon the departure of Jesus into 
Galilee, after his early ministry in Judea (§ 31), and the second, his arrival and 
teaching in Galilee. (§ 33.) 

§ 77. Matthew, Mark, and John place Christ's Walking on the Water 
on the night after the feeding of the five thousand. Bethsaida, of Galilee, is 
intended, in Mark (6:45), on the western side of the lake, near Capernaum. 
(John 6 : 17.) The Bethsaida, or Julias, near which the five thousand were fed, was 
not far from the northeastern shore of the lake. (See § 86.) 

It is not strange that two places should be called Bethsaida, that is, " House 
of Fish," near a lake noted for its abundance of fish. (Joseph. Jewish War, iii. 
10, 8. See discussion of this in author's " Notes on Mark.") (6 : 45.) 

§ 78. John joins this to the preceding section by a definite note of time : " The 
day following." (John 6 : 22.) 

Ellicott supposes that this Discourse was Delivered in the Synagogue 
at Capernaum, on the 15th of Nisan, the day after the slaying of the paschal 
lamb, and " a day of solemn service." (i>v. 2.1 : 7; Deut. 23: is.) But there were 
services in the synagogues on Mondays and Thursdays, in which the law was 



OUR lord's THIRD PASSOVER. 253 

read, and probably expounded. The multitude that gathered in such crowds, 
and was fed, was probably made up in part of those going to attend the pass- 
over. (John 6: 4, 5.) If so, we must place, the time of the feeding at least three 
or four days before the passover. If the passover began that year, according to 
the calculation of some, on Sunday, then we may suppose the miracle of the 
feeding to have been wrought on the previous Sunday. This would give ample 
time for those going to the passover to arrive at Jerusalem before the commence- 
ment of the Jewish Sabbath, which began at sunset, Friday. This discourse 
then, here recorded, may have been delivered in the synagogue on Monday, 
about six days before the passover. 



PART V, 



FROM OUR LORD'S THIRD PASSOVER TO THE EN- 
SUING FEAST OF TABERNACLES. 

§ 79. John (t : i) gives the reason why Jesus did not attend the Passover 
mentioned IN John (6 : 4) j and suggests his continuance in Galilee during the 
festival, and for a time afterward. This passover began April 17th, A. D. 29. 
I prefer to regard it as the third passover of Christ's public ministry. (See note 
on § 46.) 

§ 80. Matthew and Mark relate the transactions of this section, On Unwashen 
Hands, etc., immediately after the return of Jesus to Capernaum, mentioned 
in § 77. That was just before the passover ; but this deputation of scribes and 
Pharisees from Jerusalem (Matt. 15 : 1 : Mark 7 : 1) rather implies that now it was a 
little after the passover. Disappointed in not seeing him at the feast, they come 
to Galilee to conspire against him. 

§ 81. Matthew and Mark give this section, Visit to the Neighborhood 
of Tyre and Sidon, next in order, on which harmonists are generally agreed. 
It was probably in May, A. d. 29. The region of Tyre and Sidon, the Decapolis 
(§ 82), and the region of Csesarea Philippi (§ 87), were out of the jurisdiction of 
Herod. Jesus may have visited these regions to avoid Herod (Luke 9: 7-9), as well 
as to withdraw from the organized opposition of the incensed Pharisees (Matt. 
15 : 12) ( and obtain rest in retirement. (Mark 7 : 24.) 

§ 82. Both Matthew and Mark fix our Lord's Return through Decapo- 
lis here. So harmonists generally. Decapolis, "the ten cities," was a region 
of country mostly east of Jordan, but not very clearly defined. Among these 
22 



254 FROM OUR LORD'S THIRD PASSOVER 

cities were Hippos, Gerasa, Gadara, Pella, Dion, etc. Scythopolis was the only 
one on the west of Jordan. 

§ 83. The Feeding of the Four Thousand took place " in those days " 
(Mark 8 : i), that is, while Jesus was in Decapolis, and probably not far from where 
the five thousand had been fed. Matthew confirms Mark in fixing this order. 
Harmonists are generally agreed at this point. It was now quite likely early in 
June, possibly at the time when the people were going to the Feast of Pentecost, 
or returning. 

A careful comparison of this miracle with that of feeding the five thousand 
(§ 76) will show great differences in the number of persons, loaves, fishes, and 
fragments, etc. 

§ 86. The Healing of a Blind Man, wrought at Bethsaida Julias, on the 
way from the eastern shore of the lake to Csesarea Philippi. Bethsaida is here 
a village (ver. 26) ; but in Luke (9: 10), "a city." The villages about a city were 
regarded as belonging to it. A town without a synagogue was styled a village. 
(Edersheim, vol. ii., p. 47) Julias was one and a half miles from the lake. 
Perhaps the landing place was called Bethsaida. (See § 77.) 

§ 87. Matthew and Mark, by their continuous narrative, fix the positions of 
this Visit to the Vicinity of C^esarea Philippi ' here. Luke, who but 
incidentally touches on this portion of Christ's ministry, here coincides with 
the two other evangelists. We may suppose it to be late in June. Thus, Jesus 
probably visited this northern region as the hot season came on. Caesarea Phil- 
ippi is now called Banias. 

§ 88. Christ's Prediction of his Death and Resurrection is closely 
connected with what precedes by Mark and Luke. The order is confirmed by 
Matthew. "After three days," (Mark 8: 31), is equivalent to "the third day." 
(Matt. 16 : 21 ; Luke 9 : 22.) ( See note on § 59.) According to the best text Mark always 
uses the former phrase. 

§ 89. The three evangelists continue the narrative with a definite note of time. 
Matthew (" >. 1) and Mark (9 : 2) say, "After six days," and Luke (9 : 28), "About 
eight days after these sayings" — the discourse of the preceding section. Luke 
may have included the day of the discourse, and the day of the transfiguration, 
while Matthew and Mark may have stated the intervening time. But even this 
is unnecessary ; for Luke is general, " about eight days," or about a week. 
(John 20: 26.) The Transfiguration probably occurred on one of the spurs of 
Hermon, near Caesarea Philippi ; and not on Tabor, the summit of which was 
then occupied by a fortified town. We may now suppose it to be July. John 
had said, "I am not" Elijah. Here Jesus said in regard to John, "Elijah is 
come already." (Matt. 17 : 12.) But he had come " in the spirit and power of 

Elijah." (Luke 1:17.) 

§ 90. The narrative, Healing a Demoniac, is continued by the three 
evangelists, Luke using the definite note of time, "The next day, " after the 
transfiguration. 



TO THE ENSUING FEAST OF TABERNACLES. 255 



§ 91. Mark and Luke closely connect this with the preceding section. Matthew 
confirms the order. Jesus and his disciples pass into Galilee. While journey- 
ing toward Capernaum (Matt, n ■. 24) Jesus again Foretells his Death. He 
doubtless " abode in Galilee " (Matt. 11 : 22) several weeks, until he went up to the 
Feast of Tabernacles. (See on § § 79, 96.) 

§ 92. Matthew fixes the order of this section, the Tribute-Money, and 
Mark confirms it. The tribute, in the Greek, is the double drachma, which is 
equivalent to the Hebrew half-shekel, or temple tax paid every year for the ser- 
vice of the temple, (see Exod 30 : 13, u; 2 Chron. 24: 6.) This tax was levied, accord- 
ing to the Jlishna, in the month Adar, or in March, of this year. The col- 
lection may have been delayed because of his absence from Capernaum. But 
Greswell supposes that the tax might have been regularly paid about the Feast 
of Tabernacles. It was probably now as late as August, and possibly September. 
Some time may have intervened between this and the preceding section. 

§ 96. Many harmonists place the Mission of the Seventy between this and the 
last section. I prefer, with Greswell, Tischendorf, Ellicott, etc., to put it later. 
(See note on § 102.) The position of this section, Jesus Tarrying in 
Galilee, is evidently here, just before our Lord's journey to the Feast of Taber- 
nacles. It could not well have an earlier or a later position. (See next note.) 

§ 97. John (7 : 10) connects with the preceding account our Lord's Private 
Journey to the Feast of Tabernacles. He went without public notoriety, 
and unattended by the multitude. This is not the journey mentioned in Matt. 
(19: i) and Mark (io : i), for that was beyond Jordan and attended by multitudes, 
and at a later period. (See note on § 129.) It was more probably the journey 
narrated in Luke. ( 9: 5i s.) The destination was Jerusalem ; and the shorter 
route through Samaria is in admirable harmony with the late time of starting 
and the privacy of the journey. Besides, Matthew in the nineteenth chapter, 
and Mark in the tenth chapter, become parallel with Luke in his eighteenth 
chapter ; and from that point the three evangelists strikingly coincide. But 
from the eighteenth chapter of Luke backward to this journey in the ninth 
chapter, Luke relates events unrecorded, at least for the most part, by the other 
two evangelists. This would naturally place this journey at about the time of 
ttie one mentioned by John. 

The principal objection to this view are the words of Luke (9 :5i), " When the 
time was come that he should be received up," or more literally, " when the days 
were being fulfilled," etc. But it is not necessary to suppose that the journey to 
the last passover is meant ; for the opposite may be inferred from the subsequent 
history by Luke, and from Luke (i3 : 22 ; 17 : 11) ; and the language may mean, as 
it doubtless does, the last period of our Saviour's public ministry, which was 
ended by his suffering and death, " a period," says Ellicott, " which was ushered 
in by special prophecies of such a receiving up (Mark 9 : 30), and which through- 
out wears the character of being a season of preparation for that final issue." 
(See Ellicott's Life of Christ, p. 234, n.) (See note on § 98.) 

It seems best, therefore, with Bobinson, Strong, Ellicott, Edersheim, and 
others, to regard Luke's account as parallel with John (7: 10). This, however, 



256 our lord's THIRD PASSOVER. 

was not the final departure from Galilee ; but probably the end of his residence 
there. (See note on § 129.) 

Jesus probably delayed his journey until the beginning of the feast, which be- 
gan A. D. 29, on October 19th. 

§ 98. The incidents of this section, Concerning Following Jesus, are 
very frequently connected with Stilling the Tempest (§ 68). Greswell supposes 
them to have occurred twice in the order of both Matthew and Luke. I have 
followed the order of Luke, since he professes to write a narrative in order 
(Lukei : 3), and his language seems to imply that it was while Jesus was on the 
way to Jerusalem. The departure of Jesus from the multitude (Matt. 8 : 18) may 
have suggested these two incidents to Matthew (who groups discourses and 
events, and is less intent on writing a continuous narrative), though belonging 
to a later period. (Matt. 8: 19 tr.) Or Jesus may have repeated these sayings as he 
often did. But this is one of those points on which harmonists should speak 
with caution. 

This section brings us up to the Feast of Tabernacles. In reviewing the 
period of six months from the preceding passover, it will be noticed that Matthew 
and Mark are the principal narrators. Luke devotes to it only about forty-six 
verses, noticing merely marked events. After narrating the feeding of the five 
thousand just previous to the passover, he passes along in silence and mentions 
Peter's confession in the vicinity of Csesarea Philippi, Christ's transfiguration, 
and the connecting incidents. Then, after briefly referring to our Lord's dis- 
course on humility, he notices a journey of Jesus toward Jerusalem to attend, 
as we suppose, the Feast of Tabernacles. Yet in these few verses, Luke strik- 
ingly coincides with the other evangelists when he touches upon the same 
things, and supplements them in respect to the journey to the feast. We may 
also catch a glimpse of the underlying plan of his Gospel. In 4 : 14 to 9 : 17 he 
narrates our Lord's principal Galilean ministry, a period of extensive preaching 
tours, and ending with the feeding of the five thousand, and then glides at once 
into the period of his being taken up (9 : 51), the preparation and the accomplish- 
ment of which he graphically delineates. This last period he appropriately 
opens with Christ's prediction of his sufferings, death, and resurrection (9: 18-22), 
which was the theme of discourse at the Transfiguration. (9 : si.) (See note on 
§97.) 



Christ's arrival at bethany. 257 



PART VI 



FROM THE FEAST OF TABERNACLES UNTIL 

CHRIST'S ARRIVAL AT BETHANY, SIX DAYS 

BEFORE HIS LAST PASSOVER. 



INTRODUCTORY NOTE ON THIS PERIOD. 

This period presents to the chronological harmonist one of the most difficult 
portions of Gospel history. It has been regarded by some as simply impossible 
to adjust the events in their probable order. A brief statement will enable us to 
see the difficulties, and to decide somewhat whether they may be removed. 

We have already seen that the first three evangelists coincide in their narra- 
tives, and may be satisfactorily harmonized up to the contention of the disciples 
as to who should be the greatest, and the discourse of Jesus following. (Matt, is : 35 ; 
yark 9 : 50; Luke 9 : so.) We have also found John's account up to 7 : 1, embracing 
Christ's Judean ministry, his discourse at Capernaum, and his remaining in 
Galilee, throwing light upon and harmonizing with the other Gospels. But 
from this point tbe four evangelists do not all coincide till Christ's arrival at 
Bethany, six days before the passover. (Matt. 21 : 1 ; Mark 11 : 1 ; Luke 19 : 29 ; John 12 : 1, 
§§ 138, 139.) We find, however, the first three evangelists touching upon the same 
event somewhat earlier, at the blessing of little children (Matt. 19 : 13 ; Mark 10 ■. 13 ; 
Luke 18: is, § lio), from which point they again become parallel. 

From this survey we find twelve verses in Matthew, twelve in Mark, eight 
chapters and twenty-seven verses in Luke, and five chapters in John, to be ar- 
ranged in chronological order and harmony. Matthew and Mark coincide 
in speaking of our Lord's departure from Galilee beyond the Jordan into the 
borders of Judea. (See note on § 129.) Luke appears to relate two departures 
from Galilee and journeys toward Jerusalem. (Luke 9 : 51 ; 17 : 11.) John mentions 
our Lord's journey to the Feast of Tabernacles (John 7 : 10) in October ; his pres- 
ence at the Feast of Dedication in December (10 : 22, 23) ; his withdrawing beyond 
the Jordan (10 : 40) ; his j'ourney to Bethany at the raising of Lazarus (11 ; n) ; 
and his retirement to Ephraim (11 : 54), a little time before his last j'ourney to 
Bethany and Jerusalem. (12:1.) 

The first departure from, Galilee mentioned by Luke (9: 5i) has already been 
considered (see note on § 97), and identified as probably the j'ourney to the 
Feast of Tabernacles, mentioned in John (7 ; 10), and by no means identical with 
the departure mentioned by Matthew and Mark. (See also note on § 129.) 

Where, then, shall we place Christ's joumeyings through Samaria and 
Galilee, and his departure at that time thence f (Luke 17 • 11.) Most naturally in 
connection with the last journey mentioned by Matthew and Mark. For Luke 
mentions this tour a little before Christ's blessing the little children, in which 



258 FROM THE FEAST OF TABERNACLES 

the three evangelists coincide, and which Matthew and Mark evidently connect 
with his last journey. (See on § 130.) If we then suppose the three evangelists 
narrating in any kind of chronological order, it would be natural to regard 
Matthew and Mark as passing over to our Lord's last journey at once, after re- 
counting his principal Galilean ministry, and Luke and John as giving some 
incidents between that ministry and his last journey ; and hence that the journey 
through Samaria and Galilee mentioned by Luke was just previous to and in 
connection with his final departure from the latter country. 

Thus I suppose, with Lightfoot, Neander, Olshausen, Wieseler, Ellicott, and 
others, that Jesus returned to Galilee some time during the six months after the 
Feast of Tabernacles. Luke (9 : si) mentions his departure from Galilee as a 
place of residence and a field of his continuous ministry ; but in 17 : 11 he 
speaks of a return and hasty tour through a portion of that country, implying 
his final departure, mentioned by Matthew (19 : 1) and Mark (10 : 1). 

If this is a true supposition, where shall we locate this return to Galilee in 
the Gospel of John f Not between the Feast of Tabernacles and that of the Dedi- 
cation ; for Jesus appears to have remained in Judea during that interval ; and 
besides, it was too early a date to coincide well with this return. Nor can we 
well place it between the Feast of Dedication and the raising of Lazarus ; .for 
Jesus went immediately beyond Jordan into Perea, and " there abode " (John 
10 : 40) until called to Bethany by the death of Lazarus. The only remaining 
time mentioned by John, when such a journey would be probable, is the retire- 
ment of Jesus and his disciples to Ephraim, in the northeastern part of Judea 
(John 11 : 54), and this happily meets the demands of the case. (1) It was late in 
the period— a little before the passover. (2) Ephraim was rightly situated as a 
starting point of a journey through Samaria and Galilee, and thence through 
Perea and Jericho to Jerusalem. (3) There is nothing in John to render such 
a journey improbable. John evidently leaves a break in the history of Jesus 
at 11 : 54, just as he does at 4 : 54 and 7:1. He merely states that the passover 
was at hand, and that Jesus came to Bethany, but says nothing of the journey 
thither. (So Ellicott and others.) 

This point then being regarded as harmonized, the teaching and journeying 
of Jesus toward Jerusalem (Luke 13 : 22), going back in the history, are naturally 
referred to his brief sojourn in Perea, after the Feast of Dedication. (See note 
on § 116.) The visit of Jesus at the house of Mary and Martha (Luke 10 • 38), with 
incidents related before and after it, may be regarded as taking place in Judea 
between the Feast of Tabernacles and that of Dedication. * 

Thus, between the Feasts of Tabernacles and of Dedication, I would place 
(Luke 10 : 1 to 13 : 9) ; between the Feast of Dedication and the raising of Lazarus 
(Luke 13: 10 to n:io) ; between the retirement to Ephraim and his final departure 
from Galilee. (Luke 17 : 1 to is : 14. ) 

In favor of this arrangement I would add : 

1. It is in the order not only of John, but also of Luke, the principal narra- 
tor of the transactions of this period. 

2. It accords to Luke that accuracy and orderly arrangement which he pro- 
posed to observe in writing his Gospel. (Luke 1 • 3.) Harmonists, while suppos- 
ing Luke to relate events in their order elsewhere, have frequently regarded 
this portion of his Gospel as a collection of events and discourses without any 



until Christ's arrival at bethany. 259 

chronological order. But while it contains but few notices of time and place, 
yet it is by no means entirely destitute of them. For time (see Luke 10 : i, 3s ; 11 : 27 ; 

12:1; 13:1,31, etc.). For plttCC (10:38; 11:1; 13:10.22; 14:1; 17:11, 12). So also, in Luke's 

brief account of the six months preceding the Feast of Tabernacles, we find 
but few notes of time and place ; and yet a comparison with the other evan- 
gelists shows that the events were narrated in the order of their occurrence. (See 
note on § 96, p. 256.) Because Luke has been less particular in noting time and 
place here than in some other portions of his Gospel, we need not therefore con- 
clude that he has departed from his plan of relating things in their order ; nay, 
can we do so without proof to the contrary ? 

3. The breaks and notes of time and places in this portion of Luke's Gospel 
are such as render the proposed arrangement both natural and reasonable. 
Thus, between the ninth and tenth chapters there is a break in the narrative, 
in which the visit to Jerusalem at the Feast of Tabernacles finds a fit place 
after the journey just mentioned. The events and discourses there narrated, up 
to 13 : 9, are mostly such as we would place in Judea. But at 13 : 22 there is 
another break, and a reference to a journeying toward Jerusalem, which strik- 
ingly coincide with our Lord's visit to Perea after the Feast of Dedication, and 
with his journey to Bethany at the raising of Lazarus. (See note on § 116.) 
And at 17 : 11 there is still another break, and a record of another journey to 
Jerusalem, which agree, as already noticed, with the last journey to Jerusalem, 
and with Ephraim as a starting point, and with the time of Christ's retirement 
there. Such an adjustment seems both natural and reasonable, and therefore 
commends itself to a calm and impartial judgment. 

To this arrangement it is objected : 

1. In the language of Dr. Robinson : "Had Jesus actually returned to Galilee 
during this interval, it can hardly be supposed that John, who had hitherto so 
carefully noted our Lord's return after each visit to Jerusalem, would have 
failed to give some hint of it in this case also, either after 8 : 59, or after 10 : 21. 
But neither John nor the other evangelists afford any such hint." To this I 
answer, that Luke certainly does give a hint of it in 17 : 11, especially when 
compared with 9 : 51, and with Matthew (19 :i), and Mark («:!) ; that if John 
had mentioned such a return, it would more likely have been after 11:5-1; and 
as we suppose this return to have been but a hasty one, connected with the last 
journey, John may have omitted reference to it because he gives no account of 
that journey. But Dr. Bobinson supposes that Jesus did make a tour from 
Ephraim over into Perea, of which John gives no hint. Only a little extension 
of that tour through Samaria and Galilee is all that is required. " The express- 
ion," says he, " used by John, as to his sojourn at Ephraim (literally, there he 
passed the time) (John n : 54), does not preclude the idea of excursions from that 
place, nor of a circuitous route on his return to Bethany and Jerusalem at the 
passover." (Bobinscxn's Revised English Harmony, p. 177.) 

2. It has been said that Luke ; in 9 : si), implies a final departure from Galilee. 
The most that can be justly affirmed, I think, is that it implies a departure from 
it as a place of residence and of missionary operations. (See note on § 97.) 
But if Luke intended to imply a final departure, we could hardly have expected 
that he would have afterward mentioned a passing through Galilee, without 
some hint that he referred to an earlier period, even though he was, according 



280 FROM THE FEAST OF TABERNACLES 



to some, giving a collection of events and discourses which he could not well 
dispose of in any other way. 

3. But finally, it is said that Luke (in 11:14-36), does relate the healing of a 
demoniac, and the consequent blasphemy which Matthew and Mark narrate as 
occurring in Galilee before the third passover, and that therefore, Luke gives 
between 9 : 51 and 18 : 15, a collection of materials belonging to different periods 
of our Lord's public ministry. But it is not necessary to suppose Luke in that 
place to be relating the same incidents with Matthew and Mark. And even if 
he does, he may have had peculiar reasons for inserting them there ; and hence, it 
does not prove that one-third of his Gospel was written without any chronolog- 
ical order, contrary to his own deliberate purpose, as expressed in 1 : 3. (But 
see note on § 109, and § 107.) 

§ 99. The Feast of Tabernacles began A. D. 29, on October 19th, and con- 
tinued eight days. It was now probably eighteen months since our Lord's last 
visit to Jerusalem at his second passover, g 46. John's account of his Teach- 
ing in the Temple, in this section, finds a fitting place here. So harmonists 
generally. There is a break in Luke's narrative between the ninth and tenth 
chapters. The ninth closes with a reference to a journey to Jerusalem ; the 
tenth commences with the general note of subsequent time, "After these things." 
During the intervening time, which Luke evidently passes over, the account of 
Christ's attendance at the Feast of Tabernacles finds its most natural position. 
(See note on § 97.) 

It was about the middle of the feast (J"tm 7 : u) when Jesus appeared in the 
temple and taught. Hence he probably did not arrive at Jerusalem until about 
that time. The last day of the feast (John 7 : 37) was the eighth day, October 26, 
of that year. 

§ 100. This section, the Woman taken IN Adttlteky, is placed here by 
John (s : i, 2) as occurring on the day following the last day of the feast. The 
account, however (John 7 : 53; 8:ii), is wanting in most of the oldest manuscripts. 
In four of the later manuscripts it is found at the end of the twenty-first chap- 
ter of Luke, in about a dozen it is put at the end of John's Gospel, but many of 
the manuscripts which contain the passage place it here. Augustine concluded 
that it was expunged on account of the supposed license given by it to sin. If 
it had been omitted in several copies, it would not be strange that, when 
restored, it should be put in different places, and in the wrong place. It is now 
generally regarded as a true story by the best authorities, though not written by 
John. (See author's "Notes on John," 7 53, and Dr. Broadus' Note in Hovey's 
Com. on John, 7 : 53.) 

§ 101. This section, Jesus Continuing to Teach in the Temple, finds 
here its proper position. If we should place the preceding section elsewhere, 
the course of thought in this is closely connected with the closing portion of 
§99. 

§ 102. The Sending out op the Seventy finds its most natural position 
here. It was "After these things" (Luke to :i), the journey to Jerusalem to 



UNTIL CHRIST^ ARRIVAL AT BETHANY. 261 

attend the Feast of Tabernacles. (See note on § 99.) This chronological posi- 
tion is indirectly confirmed by the interesting rabbinical citations in Light- 
foot Hor. He.hr. in Joann. 7 : 37) alluding to the custom of offering sacrifices 
at the Feast of Tabernacles for the seventy nations of the heathen world. " If 
this custom," says Ellicott, " was as old as the time of our Saviour,— and this 
there seems no reason to doubt, — it does not seem wholly fanciful to connect 
this mission of seventy men, whose destination, though not defined, does not, at 
any rate, appear to have had any specified limits assigned to it (contrast lutt.io : 5), 
with a period shortly succeeding a festival, where the needs of the heathen 
world were not forgotten even by the Jews." (Ellicott, Life of Christ, p. 235, 
n. 2. So also Halcombe, Fuller and others.) Notice also that Luke alone, 
who wrote for the race, records the mission of the seventy. 

Eobinson and some others infer from Luke (10 : 13, 15), that Jesus sent out the 
Seventy at or near Capernaum, before leaving Galilee for Jerusalem. (Luke 9 : 51.) 
This unnecessarily transposes Luke's account; and is contrary to the general 
note of time in Luke 10 : 1, "After these things," which naturally implies that 
the transactions of the ninth chapter had already occurred. His woes upon 
Chorazin, Bethsaida, and Capernaum, pronounced even at Jerusalem, are 
not difficult to be accounted for. His ministry in those cities was virtually 
ended. They were marked examples of those places which had enjoyed, and 
yet misimproved his light. The seventy knew of his ministry in Galilee, and 
its results ; they may have been Galileans themselves. On any or all of these 
suppositions, his woes were perfectly natural. (See note on § 96.) 

"Wieseler, Gardner, and others, fix this section during the journey through 
Samaria, after § 97. But this is improbable, (1) because that journey was in 
haste ; and (2) the supposition of sending out seventy men before him does not 
well accord with the privacy of that journey. (John 7 : 10.) 

"Whither the seventy went we are not informed. Jesus probably remained in 
Judea during the seven weeks until the Feast of Dedication, since John makes 
no note of his departure elsewhere, and Luke in his narrative rather points to 
Judea as the field of his operations. The seventy, therefore, may have gone 
into portions of Judea, and also Perea, which he visited after the Feast of Dedi- 
cation. (§ 114.) 

§ 103. Luke next mentions the Eeteen of the Seventy. The majority 
of harmonists agree on this position ; and Macknight and Tischendorf precede it 
immediately by their mission. As Luke mentions at once their return, we 
naturally infer that their mission was of short duration ; probably only a few 
days. Jesus was probably at Jerusalem or its vicinity. (Luke 10 : 38.) 

§ 105. The " certain village " (Luke 10 : 3s) was Bethany. (John 11 : 1 ; 12 : 1.) Jesus 
and his disciples were now probably going to the villages and cities in the 
vicinity of Jerusalem, and thus came to the House of Maetha and Mary. 

§ 106. The immediate connection of the incidents in this section. The Dis- 
ciples AGAIN taught HOW TO Pray, with our Lord's visit at Bethany, sug- 
gests that the "certain place" (Luke 11 :i) was in the vicinity of that village, 
probably the Mount of Olives, and possibly Gethsemane. (Luke 21 : 37 ; John is : 2.) 



262 PROM THE FEAST OF TABERNACLES 

§ 107. The transactions of this section, Healing a Dumb Demoniac, are 
generally regarded as parallel with Matt. (12:22-45), and Mark (3: 19-30), (§• § 58, 
59). It seems to me better with Greswell and Ellicott, to suppose this healing, 
and the consequent incidents related by Luke (11 : u-36), different from, though 
similar to, those related by Matthew and Mark, for the following reasons : 

1. Luke relates this healing of a dumb demoniac in connection with Christ's 
ministry in Judea (see the three preceding notes), and in this portion of Gospel his- 
tory. What follows in Luke also points to the later Judean ministry. Tischen- 
dorf, therefore (Synops. Evang. p. 39), detaches the healing of the dumb 
demoniac from Matt. (9:32-34), and places it in this period, making it parallel 
with this miracle in Luke. So also Neander. But the cures of the demoniacs 
in Matt. (9: 32 ; 12 : 22), find their position at an earlier period. (See note on § 58.) 

2. The similarities are in harmony with the supposition that the events were 
not the same. Dumb demoniacs appear to have been common ; at least three 
are mentioned as healed. (Matt. 9 : 32; 12: 22; Mark 9: 17.) The frequency of this 
kind of possessions, indicated by these three examples, renders the supposition 
that Luke (11 : 14) is the fourth, not only allowable, but in its connections ex- 
tremely probable. The charge too, that Jesus was in collusion with Satan in 
casting out demons, was made at least twice. (Matt. 9:34; 12 =24.) Why, then, 
may we not suppose that Luke (u : 15) gives another repetition of the charge? 
Would it not have been perfectly natural for this charge to have been frequently 
repeated by his opposers after it had been first made by the Pharisees ? And 
when Jesus saw fit to answer it, is it surprising^ that he followed a line of argu- 
ment so convincing and unanswerable ? The refutation of the charge in Galilee 
was worthy to be repeated in Judea. 

3. The dissimilarities are confirmatory of the view here taken. In Matthew, 
it was a blind and dumb demoniac, the only blind demoniac mentioned in the 
Gospels ; in Luke, it was simply dumb. In Matthew, there were some of the 
scribes and Pharisees who made the charge, and demanded the sign ; but in 
Luke, they were some of the multitude. Matthew represents the demand to 
have been made after the charge had been refuted ; Luke represents both the 
charge and the demand as made at once, but by different persons. In Matthew, 
Jesus speaks of the blasphemy against the Holy Spirit ; in Luke, he makes no ref- 
erence to that sin. In the former, it was especially proper when speaking to the 
scribes and Pharisees, the learned and intelligent leaders of the people ; in the 
latter case, it was not so much demanded when discoursing to the less intelligent 
multitude. Matthew has also 12 : 33-37, not in Luke ; and Luke has 11 : 27, 28, 
33-36, not in Matthew. According to Matthew and Mark, while Jesus was 
speaking, his mother and brethren (Matt. 12 = 46; Mark 3: 31) desired to speak with 
him; the discourse had been delivered in a house (Matt. 13 : i; Mark 3: 19), out of 
which he went and taught by the seaside, and at evening he crossed over to the 
eastern side of the lake. (Mark 4 : 35.) But, according to Luke, while Jesus was 
speaking a Pharisee asks him to dine with him, and, his discourse having been 
in the open air, " he went in and sat down to meat " (Luke 11 : 37), after which he 
delivered the discourses that follow in the eleventh and twelfth chapters. 

It seems to me, therefore, best to place this section here, according to the order 
of Luke, and to regard its incidents as probably different from those related by 
the other evangelists. (But compare note 3 on p. 260.) 



UNTIL CHKIbT's ARRIVAL AT BETHANY. 2G3 

§ 108. This section, Jesijs Dining with a Phaeisee, finds its position 
here, according to the order of Luke, who closely joins it to the preceding dis- 
course by the words, " And as he spake." (n :3«.) Those harmonists who place 
the transactions of the preceding section at an earlier period, generally take this 
with it also. Kobinson and some others take also the two following. The refer- 
ence to Zechariah, who perished between the temple and the altar, is at least 
suggestive of a Judean audience. (Compare a similar reference at Jerusalem 
some months later.) (Matt. 23 ; 35.) 

§ 109. This discourse on Hypoceisy, Woeldliness, and Unwatchful- 
NESS, is, at least indirectly, joined to the preceding by the phrase," In the mean- 
time." (Lute 12 : i.) AVe find most of the truths in this discourse embodied in 
other discourses of our Saviour. (Compare vers. 3-9 with Matt. 10 : 26-33 ; ver. 
10 with Matt. 12 : 31, 32 ; vers. 11, 12 with Matt. 10 : 19, 20 ; vers. 22-31 with 
Matt. 6 : 22-34 ; vers. 35-48 with Matt. 24 : 42-51 ; vers. 49-53 with Matt. 10 : 
34-36 ; vers. 54-56 with Matt. 16 : 2, 3 ; and vers. 58, 59 with Matt. 5 : 25, 26.) 
It will be seen what havoc the principle that Jesus never repeated his doctrines 
would make if strictly and logically carried out. It is much better and wiser to 
regard this chapter as a fine illustration of the manner in which Jesus used the 
same truths on different occasions and in different trains of thought. 

§ 110. The Slaughtee of Ceetain Galileans, and the Baeeen Fig 
Teee, are fixed in the order of Luke, by the words "at that season." (13 :i ) 
The scene and parable here delineated find a fitting place in Judea. The Jews 
of Judea prided themselves over those of Galilee. (John 7 : 52.) Galilean sinners 
were regarded as worse than others. From them Jesus passes to the " men that 
dwelt in Jerusalem." There were doubtless Galileans in his audience as well as 
Jerusalemites. The parable of the fig tree finds also a fitting place thus late in 
his ministry, and during the last year that the Jewish nation enjoyed it. The 
slaughter of Galileans by Pilate is suggestive of the hatred between him and 
Herod, which was appeased a few months later. (Lute 23 : 12.) 

§§ 111, 112. It is a question among harmonists whether to put this and the 
next section, Healing the Blind Man on the Sabbath, and the Good 
Shepheed, immediately after § 101, or here, just before the Feast of Dedica- 
tion. I prefer the latter ; for : 

1. The reference of Jesus, at the Feast of Dedication, to his discourse on the 
good Shepherd (John 10 : 26), shows that some were present who heard it; and 
naturally implies that it was delivered only a short time previous. And the dis- 
course on the good Shepherd stands in immediate connection with the healing 
of the blind man. 

2. This miracle on the Sabbath seems to have been the immediate cause of the 
persecution which led Jesus to depart from Jerusalem immediately after the 

feast. (John 10 : 19-21, 24, 39, 40.) 

3. The ending of chap, eight and the beginning of chap, nine (" and so passed 
by," "And as he passed by") do not connect them together either in time or 
thought. The last phrase in chap, eight is wanting in the best manuscripts, and 
should be omitted. The first phrase of chap, nine merely expresses the fact that 



264 FROM THE FEAST OF TABERNACLES 

Jesus was passing along. Neither would the Jews be likely to have taken up 
stones against Jesus on the Sabbath. (John 8 : 59 ; 9 : 14.) This miracle probably 
was wrought on the Sabbath preceding the feast. 

§ 113. The most probable position of this section. (See note on Part VI., pp. 
258, 259.) So Lightfoot, Greswell, Robinson, Strong, and others. 

The Festival of Dedication (John 10 : 22) was instituted by Judas Macca- 
beus, B. C. 164, to commemorate the purging of the temple and the rebuilding 
of the altar after the three years' profanation by Antiochus Epiphanes. It com- 
menced on the 25th of Chisleu (that is, December 20th, in A. D. 29), and lasted 
eight days, but did not require attendance at Jerusalem, being celebrated by the 
Jews at their homes, by festivity, and the illumination of their dwellings. (1 
Mac. 4 : 52-59 ; Jos. Antiq. xii. 7, 6, 7.) 

From John's narrative, it appears that Jesus remained in Judea after the 
Feast of Tabernacles, which I believe to be confirmed by a proper view of 
Luke's narrative, and hence was at Jerusalem at this festival. The fact that 
the Jews did not go up to Jerusalem to observe this feast, is a confirmatory argu- 
ment of our Lord's stay at Jerusalem and its vicinity during the seven weeks 
between the Feast of Tabernacles and that of Dedication. " It was winter " 
(John 10: 22) suggests the weather of that season, and the reason why he walked in 
the covered porch of Solomon, instead of the open courts of the temple. 

§ 114. Jesus Retires Beyond Jordan. Position decided by John. Har- 
monists generally acknowledge the connection between this and the last section. 
It was probably early in January when Jesus went to Bethany, beyond Jordan, 
the place where John first baptized. (John 1 : 28.) (See note on § 22.) 

§ 115. There is a sufficient break between the ninth and tenth verses of the 
thirteenth chapter of Luke to admit the Feast of Dedication, and other inci- 
dents. Luke (13:22) rather implies that The Healing of the Infiem 
Woman on the Sabbath, here related, was not wrought at Jerusalem. It is 
very commonly put by harmonists after our Lord's retirement to Ephraim, but 
that seems to have been too late. If we suppose it to have occurred in Perea, 
soon after the Feast of Dedication, we have the counterpart there of similar 
healings on the Sabbath, in Galilee and Jerusalem. (Luke 4 : 31-37 ; John 9 : i-u, etc.) 
(But see note on next section.) 

§ 116. There is manifestly a break between this and the preceding section, 
implying a change in the narrative, and that a little interval of time may have 
intervened. The natural inference also in regard to the preceding miracle is, 
that it was wrought at some distance from Jerusalem. The probability of this 
Journeying- toward Jerusalem (Luke 13:22), being before the raising of 
Lazarus, is considered in note to Part VI., pp. 258, 259. (See note on § 126.) 
For two or three weeks, Jesus may have " abode " in Perea (John 10 : 40) ; and 
making at length an excursion into that region, and knowing what was about 
to occur at Bethany, he could have turned his course, visiting cities and villages 
here and there on the way toward the Jordan, Jericho, and Jerusalem. A week 
or two could have been thus employed. 



until Christ's arrival at bethany. 265 

It is quite possible that the words of Christ (Luke 13 = 33), "to-day, to-morrow, 
and the third day I shall be perfected" (rather, am perfected), contain a note of 
time — that for two days he would yet remain in Perea, and the third day com- 
mence a journey which, recommenced from Ephraim, would be the last to Jeru- 
salem. (See note on § 124.) (So Ellicott Life of Christ, p. 242-244.) Or, if the 
three days mean brief periods of time, they may refer to his present stay in 
Perea, the journey afterward through Galilee and Perea, and the final visit to 
Judea and Jerusalem, where he completed his labors and sufferings. 

The lamentation over Jerusalem (Luke 13 : 34 ff.) was suggested by the mention of 
that city in ver. 33. By comparing with Matthew (23 = 37), it will be seen how 
naturally this lamentation was made on different occasions. Luke 13 : 35, " ye 
shall not see me," etc., seems to refer more immediately to the triumphal entry, 
when these words were used (Mark 11 : 9), and, more remotely, to our Lord's second 
advent. And may there not have been a latent reference to his circuitous jour- 
neyings — that, although he was about to start for Jerusalem, he would not im- 
mediately arrive there ? 

§ 117. It is doubtful whether to place the News of Lazarus' Sickness here, or 
after § 119. The mention of Christ staying two days (John 11 : 6), and the two days of 
miracle working foretold by Jesus in Luke (is : 32), incline me to place it here, 
just before the miracle in the following section. According to this view, the 
next five sections are to be regarded as probably connected with these two days. 
(See note on § 116.) 

§ 118. The position of Christ's Dining with a Chief Pharisee is in 
the order of Luke. Harmonists quite generally regard Luke as relating a some- 
what continued narrative from 13 : 10 to 16 : 31. The miracle (healing a man 
with dropsy) here related was probably only one of many. The reason why it 
was particularly mentioned is because it was wrought on the Sabbath, and thus 
served to increase the enmity of the Pharisees. 

§ 119. The transactions of this section, What is required of a true 
Disciple, may very naturally be placed at the close of the same day, or early 
the day following the dinner with the leader of the Pharisees. (L»ke 14 ■. 1.) 

§ 120. The large number of publicans and sinners in attendance (Luke 15 : 1) is 
indicative of the region near the ford of the Jordan, and not far from Jericho, 
where, on account of its productiveness in balsam, etc., taxgatherers would 
probably be numerous. The incidents of the section (Lost Sheep, Prodigal 
Son, etc.) may very likely have occurred the next day after the dinner with the 
chief Pharisees. (§ 118.) 

§ 121. Luke joins the Parable of the Unjust Steward with the last 
in a general way by the words, "And he said also unto his disciples." 

§ 122. This section is connected with the last by the words, " The Pharisees 
. . . heard these things," etc. And the parable of the Rich Man and Laz- 
arus was evidently spoken at this time. The conduct of the Pharisees (Luke 
23 



266 FROM THE FEAST OF TABERNACLES 

15:2; 16 : h), the presence of publicans and sinners, our Lord's remarks on the 
unrighteous mammon (i6: 9-13), and his reproof to the Pharisees (ver. is), all make 
the position of this section perfectly natural here. Possibly the news of Lazarus' 
sickness may have suggested the use of that name, and possibly there had been 
something in his life suggestive of the parable. 

§ 124. This section, Raising of Lazarus, finds a very natural and prob- 
able position here in the break between the tenth and eleventh verses of the 17 th 
chapter of Luke. (See note on Part VI., pp. 258, 259.) 

The "four days" that Lazarus had lain in the tomb (Johnii : i7) is, at least, 
suggestive of a coincidence and harmony between John and Luke. If the two 
days in Luke (i3:32) coincide witb the two days in John (u:6), and the " third 
day" of Luke points to the beginning of the journey, which would take prob- 
ably portions of two days, if not two full days, the distance from the ford of the 
Jordan near Jericho up to Jerusalem being about twenty-five miles, then Ave 
have four days for the time hinted at by Luke for miracle working and the 
journey, just the same as, the four days of delay and journeying in John. So 
Ellicott. (See note on § 116.) 

§ 125. The Council of the Jews and the Retirement of Jesus 
TO Ephraim should follow the preceding in the order of John. The narrative 
and circumstances imply that Christ's stay at Bethany was short (Johu n : 53, 54) ; 
so short that he appears not to have gone into Jerusalem ; probably it was but a 
day or two. It was probably now about the middle of February, five or six weeks 
having been spent in Perea. (See note on § § 114, 116.) 

Ephraim " near the wilderness " (John 11 : 54), has been very probably identified 
by Dr. Robinson with the Ephrain or Ephron of 2 Chron. 13 : 19, correspond- 
ing with the modern Taiyibeh, situated on a conical hill commanding a view of 
the whole slope of the valley of the Jordan and the Dead Sea, and about sixteen 
miles northeast of Jerusalem. This also corresponds very well with the nearly 
twenty miles which Jerome specifies as the distance from Jerusalem to Ephron. 
The retirement of Jesus to this town on the borders of Samaria strikingly 
harmonizes with the journey "through the midst of Samaria and Galilee" 
(Luke 17: n), mentioned in the next section, and with the view taken that Jesus 
went from Ephraim northward in his last journeying, which terminated at 
Jerusalem. (See note on Part VI. pp. 258, 259.) 

§ 126. The probability of Christ's starting from Ephraim in THE Journey 
here mentioned, through the midst of Samaria and Galilee, points 
strongly to this place as the true position of this section. That Jesus went 
northward through Samaria first and then through Galilee is the natural and 
plain meaning of the evangelist. Ephraim was the most probable position 
mentioned by the evangelists from which he could have taken such a journey. 
(See preceding note, and note on Part VI.) The translation or interpretation, 
passed between, or along the borders of Samaria and Galilee, though possi- 
ble, is not very probable. The Revised Version puts it into the margin ; the 
American Revision in the text. But the Improved Bible Union Version wisely 
omits it altogether. (See author's " Notes on Luke," 17 : 11.) 



until chkist's arrival at bethany. 267 

It would seem that Luke 17 : 11 may be a counterpart of 13 : 22, the former 
supplementing the latter. In 13 : 22, Jesus is " journeying toward Jerusalem ; " 
and in 17 : 11, " as he went (or was going) to Jerusalem," etc. The one may 
very naturally refer to the continuation or resumption of the other ; the earlier 
reference rather implying that he did not then reach Jerusalem ; the latter, that 
he did at length reach that city. 

It is not strange that Luke omits to mention Bethany in connection with 
13 : 22 ; for it was not in his plan to narrate the raising of Lazarus ; and even 
when he speaks of the home of Mary and Martha (iu io : 38), he merely calls it 
"a certain village " ; and besides, he speaks of the direction of the journeying 
of Jesus without pretending at that time to narrate its consummation. After 
narrating some incidents with the one, he passes over an intervening time of in- 
definite length to speak of the other, and some events connected with it. (See 
note on § 116.) 

We may suppose that Jesus arrived at Ephraim a little after the middle of 
February, and remained there about three weeks, thus commencing his journey 
through Samaria, Galilee, and Perea about the middle of March, passing over 
the Jordan at some ford south of the sea of Galilee. He may have made this 
circuitous route in order to meet those who were to accompany him on his final 
journey to Jerusalem. (Edersheim, Vol. II., p. 327.) This would give about 
two weeks to his arrival at Bethany, six days before the passover. 

This is the natural position for the Cleansing of the Ten Lepers. (Luke 
it : u.) Robinson seems to do violence to the connection, as well as to the 
general arrangement of Luke, in placing it after Luke 9 : 5Q, and before the 
Feast of Tabernacles. Where the miracle-was wrought is not told us ; quite 
likely on the borders of Samaria or Galilee. 

§ 127. This section, How the Kingdom of God would Come, is placed 
in the order of Luke. It is doubtful whether to regard this and the next section 
as occurring in Galilee or Perea. But as Matthew and Mark relate the blessing 
of little children among the first incidents after Christ's entrance into Perea 
(§ 130), with which Luke coincides, it seemed to me a little more probable that 
these incidents (Luke it : 20 to is : u) took place while he was still in Galilee. Luke 
also had just mentioned the fact that Jesus passed through the midst of Samaria 
and Galilee, (n : 11.) It would be natural to suppose the connecting incidents 
as occurring in one of those countries. 

§ 128. Position of the Importunate Widow and the Pharisee and 
Publican, according to Luke's narrative. Harmonists generally place this 
after the preceding. The first parable may have been spoken to encourage his 
disciples, who had heard our Saviour's answer to the Pharisees in the preceding 
section. But the parable of the Pharisee and Publican may have been delivered 
a little later. 

§ 129. The coincidence again of the first three evangelists in the next section 
leads me to place the Final Departure from Galilee here. That it was 
not that before the Feast of the Tabernacles, but the final departure in his hasty 
tour through that country, seems evident from the comparison of the four evan- 



268 FROM THE FEAST OF TABERNACLES 

gelists. (See notes on § 97 and Part VI., pp. 257, 25S.) It is possible that 
Matthew and Mark had their eyes upon both departures of our Lord, and em- 
braced both as one in their expressions, " He departed from Galilee " (Matt. 19 : i), 
" He arose from thence " (Ma»k 10 : i), and that they passed at once to the relation 
of events just previous to his final arrival at Jerusalem. It is, however, more nat- 
ural and probable, that after finishing the account of our Lord's Galilean ministry, 
they passed to his last journey, without regard to intervening journeys. That 
six months of his ministry is silently passed over by Matthew and Mark, is quite 
generally admitted ; and it seems better to place this lapse of time between the 
eighteenth and nineteenth chapters of Matthew than elsewhere. The reason 
for this omission by the first two evangelists can only be conjectured. They 
trace the growing opposition to Jesus through the six months before the Feast 
of Tabernacles. Luke, passing over that period with but slight reference, 
traces the same opposition in the succeeding six months, and then the three 
evangelists join in relating the result — the crucifixion of Jesus. Many of the 
incidents of Luke are similar to those related previously by Matthew or Mark. 
Thus the sending of the seventy was similar to that of the twelve. (See also 
§ § 107, 109, etc.) It would seem also that Matthew and Mark related prin- 
cipally the Galilean ministry of Jesus, and hence the events related by Luke 
would be somewhat foreign to their object. 

The most probable meaning of Matthew (i9 : i), and Mark (10 • i) is that Jesus 
went beyond the Jordan unto the frontiers of Judea ; he went to Judea by the 
way of Perea, the region beyond Jordan, and not by the near route through 
Samaria. 

§ 130. This is an important section, Christ's Blessing Little Children, 
in a chronological harmony, since the first three evangelists here unmistakably 
coincide for the first time after Luke (9 : so). From this point they plainly har- 
monize. There can be no doubt but that this is the right position of the section, 
and the two following. So harmonists quite generally. (See note on Part VI., 
p. 257.) 

§ 134. The Ambitious Eequest of James and John in this section was 
made, according to Matthew (20:20), by the mother of Zebedee's children; but, 
according to Mark (10 : 35), by James and John themselves. The explanation 
probably is : the former actually made the request, the latter instigated it. 

§ 135. According to Matthew (^0:30), Two Blind Men were Healed; but 
Mark (io:46) and Luke (w:35) speak of only one. Bartimeus being the more 
prominent one, and the better known, may have been the only one mentioned 
by Mark and Luke. (See note on § 65.) 

According to Matthew (20 : 29) and Mark (10 : 46), they were healed as Jesus de- 
parted from Jericho ; but Luke (is : 35) seems to describe the miracle as wrought 
on his approach to the city. Several modes of solving the difficulty have been 
advanced : 

1. Lightfoot and others suppose that Jesus healed one blind man on entering 
the city, and another on leaving it, and that Matthew combines the two. This 
is not very probable. 



until Christ's arrival at bethaxy. 2G3 



2. Grotius, Le Clerc, Doddridge, and others maintain that the Greek word 
rendered to come nigh (Lube) may mean to be nigh or near ; but this is not sus- 
tained by satisfactory examples of such usage. 

3. Xewcoine and others take the language of Mark, " They came to Jericho," 
as implying that Jesus remained a few days at Jericho. And as Jesus would 
naturally visit points of interest in the vicinity, as, for example, the fountain of 
Elisha, the miracle may have therefore been wrought, not on his final departure 
from Jericho, but as he was occasionally going oat of and returning to the 
city. 

4. Lange, Wordsworth, Ellicott, and others suppose that one or both of the 
blind men besought Jesus on his entrance into Jericho ; but, to test their faith, 
he did not actually heal them until his departure, when they besought him 
again and more earnestly, and that Luke related the miracle by anticipation. 
Bartimeus may have been joined by another sufferer on the morrow. 

5. Maeknight and H. H. Harris, D. D., of Richmond College, independ- 
ently suggest, that the healing occurred between the old and new city. Thus 
Matthew and Mark may speak of it as when " he went out from Jericho," i. e., 
the old city. But Luke, a Gentile, might say "As he drew nigh unto Jericho," 
meaning the Roman town, and then going on to speak of Zaccheus, add, " he 
entered and was passing through Jericho." (See Dr. Broadus' " Com. on 3Iat- 
thew," 20 : 29, p. 421.) 

§ 136. Chronologically this section may come before the preceding ; but, as 
Luke narrates the Visit to Zaccheus after the healing of the blind man, 
I place it here. 

The parable of the Ten Pounds was evidently delivered at Jericho. (Luke 
19:11.) The similarity of this parable to that of the Talents (§ 155) is worthy 
of study, as showing how Jesus used similar illustrations on different occa- 
sions. 

§ 137. The position of this section, Jesus Sought for at Jerusalem ; for 
the incidents related occurred but little before the arrival of Jesus at Bethany. 
(John 12:1.) Quite likely while he was at Jericho, and on his journey thence, 
the people were conjecturing as to whether he would come to the feast. 

§ 138. The natural position of this section. So harmonists generally. Luke 
alone speaks definitely of Christ's journey from Jericho to Jerusalem. John alone 
relates his going to Bethany before going into the city. 

There is some difficulty as to the date of the Arrival at Bethany, "six 
days before the passover." (John vi ■. i.) Whether these six days are inclusive or 
exclusive of the day of his arrival and the first day of the passover, or whether 
they merely include the one or the other, seem to be matters of doubt. The ex- 
pression, " before the passover," leads me not to include the first day of the festival. 
Lf, then, after the Jewish manner, we include the day of arrival, we have this 
result : The first day of the passover was Friday, commencing Thursday evening, 
the loth of Xisan, April 7th, a. d. 30, on which Jesus suffered ; six days before 
was the 9th of Xisan, or Saturday, April 1st. But, since Saturday was the Jew- 
ish Sabbath, and Jesus would not have traveled from Jericho on that day, we may 



270 THE LAST TASSOVER WEEK. 

suppose that he and his company arrived in the vicinity of Bethany too late to 
enter Jerusalem before sundown on Friday, the beginning of the Sabbath ; and 
hence they remained till the first day of the week in the vicinity of Bethany, 
whither Jesus resorted, arriving there just as the Sabbath began. 

Here Jesus passed the Sabbath with the family of Lazarus. Many suppose 
that the Supper (John 12: 2.8) was given on the evening at the close of the Sab- . 
bath ; but the fact that the three other evangelists make no mention of our 
Lord's stopping at Bethany at this time rather implies that nothing important 
to relate occurred then ; and this inference is strengthened by the additional 
fact that the two other evangelists, who speak of this supper, put it later. John, 
who alone records this arrival at Bethany, was doubtless led, while mentioning 
it, to relate the supper also, being the chief event there during the week. (See 
note on § 158.) 



PART VII. 



THE LAST PASSOVER WEEK. 



INTRODUCTORY NOTE. 

The EVENTS OF this week are variously distributed by harmonists. The 
most probable arrangement is presented in the following schedule. The Jewish 
day of twenty-four hours was reckoned from sunset to sunset : 
Nisan. March. 

Jesus journeys from Jericho toward Jerusalem. 



8. 


31. Fri. 


tflSAI 


r. April. 


9. 


1. Sat. 



The Jewish Sabbath. Arrives at Bethany just after 
Friday's sunset. Passes the Sabbath there. (See note on 
§ 138.) 

10. 2. Sun. Triumphal entry into Jerusalem. Certain Greeks desire 

to see Jesus. Returns again to Bethany. 

11. 3. Mon. Goes to Jerusalem. On .the way curses the barren fig 

tree ; cleanses the temple ; returns to Bethany. 

12. 4. Tues. Returns to Jerusalem. The withered fig tree. Jesus 

discourses in the temple ; leaves the temple, and, in the 
way to Bethany, on the Mount of Olives, discourses on 
the destruction of Jerusalem, his second coming, and the 
judgment. 

13. 5. Wed. About Tuesday's sunset, at the commencement of 

Wednesday, Jesus again foretells his crucifixion. The 
rulers conspire against him. He spends the night and 
day at Bethany. 



THE LAST PASSOVER WEEK. 271 

Nisa>\ April. 

14. 6. Thurs. The supper at Bethany in the evening, after sunset of 

Wednesday. Judas bargains with the Jews. 

Jesus sends two of his disciples to make ready the pass- 
over. 

15. 7. Fri. In the evening, after Thursday's sunset, Jesus partakes of 

the paschal supper ; institutes the Lord's Supper. Geth- 
semane. Betrayal and apprehension. Arraigned before 
Annas and Caiaphas. Denial of Peter. In the morning 
arraigned before Pilate ; is condemned, crucified, and be- 
fore sunset is laid in the sepulchre. 

16. 8. Sat. The Jewish Sabbath. Jesus in the sepulchre. The sepul- 

chre sealed and guarded. . 

17. 9. Sun. At early dawn Jesus rises from the dead. 

§ 139. The position of this section, Our Lord's Public Entry into Jeru- 
salem, is fixed here by the first three evangelists. John really coincides ; for the 
phrase, "the next day," or the morrow (Joh.i 12 : 12), refers back to the " six days 
before the passover" (ver. 1), rather than to the time of the supper. It was thus 
five days before the passover, or Sunday, the first day of the week. (See on 
§§ 138, 158.) The other evangelists make no note of time, but simply narrate 
the fact of our Lord's public entry. On Sunday morning, Jesus probably re- 
joined the company which he had left on the Friday before near Bethany, where 
they had spent the Sabbath, and they together continued their journey toward 
Jerusalem. 

This is the first instance of the coincidence of all four evangelists since the 
feeding of the five thousand, about a year before. (§ 76.) 

Matthew (21 : 5) mentions the ass and the colt ; but the other evangelists speak 
only of the colt, being the important animal, and the one on which Jesus rode. 

The cleansing of the temple probably occurred on the day following. (See 
note on § 142.) 

It should also be noted that Jesus, the " Lamb of God," entered Jerusalem 
and the temple on the tenth of Nisan, the day when the sacrificial lambs were 
selected for the passover. (Exod. «: 3.) 

§ 140. John seems to relate the Visit of the Greek Proselytes to 
Jesus as occurring on the day of the triumphal entry. They would likely be 
attracted by the triumphal procession. The language of Jesus (John 12: 23-33) and 
the voice from heaven (John 12 : 2s) were also in harmony with the day, the tenth 
of Xisan, when he, the great Paschal Lamb, Avas selected, as it were, in the tem- 
ple for our passover. (See preceding note.) The thirty-sixth verse, which leads 
Robinson, Ellicott, and most others to suppose that this occurred just before his 
final departure from the temple (after § 152), may be explained as referring to 
his departure for the night to Bethany. It seems to me more natural to suppose 
a break of three or four days after John (12 : 36) than between the nineteenth and 
twentieth verses of the twelfth chapter, especially as John does not, with the 
other evangelists, relate the incidents of those days. I prefer, therefore, with 
Lightfoot, Newcome, Greswell, and others, to place the interview with the 
Greeks here. Neander also inclines to this view. 



272 THE LAST PASSOVER WEEK. 

§ 141. The phrases, "In the morning" (Matthew), and "On the morrow" 
(Mark), show the Cursing of the Barren Fig Ti?ee to have occurred on 
the morning following the triumphal entry. (Matt. 21 : 18 ; Mark 11 : 12.) It was, 
therefore, Monday. The more detailed account of Mark shows that the fig tree 
was cursed on one day, and the conversation about its withering away occurred 
the next. (See § 143.) 

§ 142. The position of this section is fixed here by Mark, who by his distinct 
note of time, " on the morrow " (11 : 12), indicates that the Cleansing of the 
Temple took place not on Sunday, the day of triumphal entry, but on Monday. 
On Sunday, Jesus took a general survey of the temple before leaving for Beth- 
any, preparatory to his work the next morning. (Mark 11 : 11.) So Lightfoot, 
Robinson, Wieseler, Greswell, and others. 

Matthew, without any note of time, after his manner, groups together our 
Lord's public entry, the purging of the temple, and the hosannas of the children 
in the temple ; and Luke very generally refers to the expelling of the traders, 
and shows by his language immediately following that he is not relating in 
exact time, "he taught daily in the temple" (19 = 47), "one of those days. " (20 : 1.) 

This must be distinguished from the former purging of the temple related by 
John (2 : 13 ff.), which took place at the passover three years before. (See note 
on § 26.) The traffic was carried on in the court of the Gentiles. 

With Robinson, I insert here Luke (21 : 37, 38), which is retrospective, and tells 
us what was the custom of Jesus this week during the two or three days of his 
more public ministry. 

§ 143. The words of Mark (n:20), "And in the morning," show that the 
Withered Fig Tree was observed by the disciples on Tuesday, the next day 
after the cursing of the tree. Matthew, who was more intent on relating the 
discourses than the deeds of Jesus, takes in at a single glance the cursing of the 
fig tree and its effect. (See note on § 141.) 

Harmonists very generally assign the thirteen sections that follow (§§ 144- 
156) to the same day ; some supposing the day of the week to have been Tues- 
day, others Wednesday, according as they regard "the six days before the pass- 
over " (John 12 : 1) to mean that Jesus arrived at Bethany on Friday afternoon, or 
Saturday (after sunset Friday), or on Sunday afternoon. (See note on § 138.) 

§ 144. It was doubtless early in the morning, (see Lute 21 : 33.) Both Matthew 
and Mark imply that this deputation of the Sanhedrin came to Jesus, Ques- 
tioning HIS AUTHORITY, soon after his entering the temple. Luke, who does 
not narrate minutely the transactions of the first three days of this week, is in- 
definite. Compare the reply of John to a similar deputation three years before. 

(Jobul : 19-26, §22.) 

§ 151. The Last Public Discourse of Jesus to the Jews appears to 
follow immediately after the preceding. This fixes it upon Tuesday ; probably 
in the afternoon. (See Introductory Remarks, p. 227.) 

§ 152. Both Mark and Luke speak of this incident, the Widow's Mite, as 



THE LAST PASSOVER WEEK. 273 

occurring while Jesus was still in the temple on Tuesday. The treasury was a 
name given to thirteen chests which stood in the court of the women. The mite 
was equal in value to about one-fifth of a cent. It was thus probably in the 
court of the women, the farthest court into which women were permitted to enter, 
that Jesus sat and taught. 

Robinson, Ellicott, and others place immediately after this the interview with 
the Greeks. (Jotm 12 : 20-36.) Perhaps they are right ; but to me this seems to re- 
fer to the day of our Lord's triumphal entry. (See note on § 140.) 

§ 153. This section properly comes in here after Jesus had given his last pub- 
lic discourse to the Jews, and was about to leave the temple. It consists of 
John's Reflections on the Unbelief of the Jews, and a brief sum- 
mary of the truth which they had rejected. 

§ 154. It was now probably late in the afternoon of Tuesday, when Jesus 
Leaves the Temple, and Discourses on the Mount of Olives. On 
his way to Bethany he seats himself upon the Mount of Olives, over against the 
temple. Our Saviour's prediction, " Behold, your house is left unto you deso- 
late " (Matt. 23 : 38), quite likely led the disciples to point to the solidity and mag- 
nificence of the temple. (Mark 13 : 1 ; Luke 21 : 5.) "Wherefore, he foretells its destruc- 
tion. 

According to Matthew (21: 3), the disciples ask him privately ; but according 
to Mark (13 : 3), four of them thus ask him ; which may be explained, that only 
the twelve were present, and that the question was proposed by the four. The 
question really consisted of three parts, all of which seemed to be connected in 
their minds with the coming of the Messiah : (1) When shall these things be? 
(2) and what shall be the sign of thy coming ? (3) what of the end of the world ? 

The first question appears to be more particularly answered before Matt. 
(24 : 28) ; the two others after Matt. (24 : 29). 

§ 157. This is the position of this section, according to the first three evange- 
lists. It was soon after the conclusion of our Lord's discourse on Mount Olivet 
(Matt. 26:1), and two days before the passover (Matt, and Mark). As the pass- 
over commenced on Friday (that is, at sunset on Thursday), so two days before 
would be Wednesday ; probably in the evening, after sunset on Tuesday. While 
Jesus is Foretelling his Death, the Rulers are Conspiring his death. 
The Sanhedrin may have assembled at night, after our Lord's discourses in the 
temple, or possibly early Wednesday morning. In regard to the phrase, " after 
two days " (Matt. 26: 2), there seems to be some uncertainty whether the current 
day was included or otherwise. It is nearly equivalent to day after to-morrow, 
and points naturally to Wednesday as the time of the prediction. This is con- 
firmed by Matthew (see above), if our calculation and arrangement of days have 
thus far been correct, who relates this prediction as made soon after our Lord's 
discourse on Olivet. 

" Not on the feast-day " (Matt. 26 : 5 ; Mark u :2) should be translated, " Not at the 
feast " — that is, the whole passover festival, which lasted a whole week. The 
Sanhedrin thus concluded to defer the apprehension of Jesus a little previous to 
the proposal of Judas. 



274 THE LAST PASSOVER WEEK. 

§ 158. Harmonists are divided in regard to the position of this section, the 
Supper and Anointing at Bethany, whether to place it here or after § 138 ; 
on which see note. With Robinson, Newcome, McClellan, Geikie, and others, I 
prefer this position, for the following reasons : 

1. Matthew and Mark relate the supper at Bethany, and especially Christ's 
approbation of the woman who anointed him, as the occasion that led to the 
treachery of Judas. But it is not likely that Judas would have waited as long 
as four days from Saturday night before betraying him, when he had so many 
opportunities of doing so. 

2. Two days before the passover, the Sanhedrin had concluded not to appre- 
hend Jesus and put him to death at the passover festival, for fear of a tumult. 
(Matt. 26 : i-5.) It is quite certain, therefore, that Judas had not then had an inter- 
view with them. But why did they change their plans ? Is it not most reasona- 
ble to suppose that it was because of the proposal of Judas ? But that proposal 
was made immediately after the supper, as is implied by the language of Matthew 
(26 : ii), " Then Judas Iscariot went," etc. And this brings the supper as late, at 
least, as two days before the passover. 

3. The position of this account in John can easily be explained. That evan- 
gelist, while speaking of Bethany, completes what he had especially to say 
about it, and relates the important event of the week there. This is natural. 
But to suppose Matthew and Mark to be relating an event which took place 
three or four days before, does violence to the natural course of the narrative, 
and to the connecting words and clauses. Of two difficulties, it is better to 
choose the less. 

The accounts of the first two evangelists rather lead us to put the supper after 
the decision of the Sanhedrin to defer the arrest of Jesus. This accords with 
the circumstances. Jesus returned to Bethany after the discourse of Tuesday, 
probably in the evening. Wednesday he spends in retirement there, and in the 
evening attends the supper. 

§ 159. The first three evangelists place the Making Ready the Passover 
by the disciples on the first day of unleavened bread, which was the 14th of 
Nisan. The obligation to abstain from leavened bread did not properly begin 
till the paschal supper on the 15th of Nisan (Lev. 23 : 5; Num. 28 : 17) ; but, for fear 
of transgressing the law, the Jews were accustomed to cease from labor and put 
away all leaven from their houses at or before noon on the 14th of Nisan. 
(Exod. 12:15-18.) (Joseph. Jewish War, xi., 4, 8; Lightfoot, Hor. Heb. on Mark 
14 : 12.) In popular usage, the fourteenth day was called the first day, and 
hence Josephus speaks of the feast lasting eight days. (Antiq. ii., 15, 1.) 

" The first day of unleavened bread (Matt. 26: n) is also fixed on the 14th of 
Nisan by the language of both Mark (u : 12) and Luke (22 : 7), " When they killed 
the passover," and " When the passover must be killed " ; that is, the paschal 
lamb. Now, the paschal lamb was slain on the 14th of Nisan, at evening, or 
rather, between the evenings (Exod. 12 : 6 ; Num. 9 : 3), probably from three o'clock till 
dark, (see Deut. 16 : 6.) Josephus speaks of the Jews slaying their paschal sacri- 
fices from the ninth hour till the eleventh. {Jewish War, vi. 9, 3.) In the even- 
ing, after sunset, tbe beginning of the 15th of Nisan, the paschal lamb was 

eaten. (Exod. 12 : 8 ; Num. 33 : 3.) 



THE LAST PASSOVER WEEK. 275 

On account of seeming differences between the account of John and that of the 
other evangelists, there have, however, arisen different views in regard to the 
time of this last passover, and of the death of our Saviour. 

All have been generally agreed in fixing our Lord's crucifixion on Friday ; 
but the question has been, whether it was the 14th or 15th of Nisan. This is 
one of the minor differences between the Latin and Greek churches, and on it 
Protestant scholars are very greatly divided in opinion. 

The Greek writers have generally held that Jesus, as the great Paschal Lamb, 
was slain at the appointed hour for the sacrifice of the passover, on the 14th of 
Nisan ; and hence the supper was twenty-four hours before the regular time ; 
while the Latin writers have generally held that he ate the regular Jewish pass- 
over, and was crucified on the 15th. Among later writers, Robinson, Wieseler, 
Andrews, Wordsworth, Lange, McClellan, Edersheim, Broadus, and others 
hold that Jesus ate the regular passover on Thursday evening, the beginning of 
the 15th of Nisan ; but Greswell, Alford, Ellicott, Godet, Westcott, and others 
hold that the supper was eaten on Wednesday evening, the beginning of the 14th 
of Nisan ; but whether it was the real or an anticipatory sacrifice they are not 
agreed. In this discussion it must be borne in mind that, according to the Jew- 
ish mode of reckoning, the day began at sunset. 

On this question I would remark : 

The first three evangelists most unmistakably fix the last meal of Jesus with 
his disciples at the regular time of eating the passover, namely, the evening be- 
ginning the 15th of Nisan. See the first two paragraphs of this note. The 
contrary John nowhere affirms. He, indeed, mentions a supper (John u: 4) 
which, from its position in his narrative and its incidents, was doubtless the 
paschal supper ; but he seems only to mention it incidentally. His silence upon 
the time and character of the supper may be explained by the fact that, in the 
divine arrangement, John wrote after the other evangelists, and rather supple- 
mented than reiterated their statements. Thus, he makes no mention of the 
institution of the Lord's Supper ; and while Luke relates the contention of the 
disciples (22:24-30), John relates the lesson of humility given by Jesus in wash- 
ing the disciples' feet. (13 : 4-11.) 

But it is said that John implies that this meal was eaten twenty-four hours 
before the regular time of eating the passover. ( J<>hn 13 : 1, 27 ; is : 28 ; 19 : 14 ; 19 : 31.) 
This, however, is but the implication from the language of one evangelist 
against the positive assertions of the three others. The most natural way of dis- 
posing of the difficulty is to see if the allusion in John can be harmonized with 
the statements of Matthew, Mark, and Luke ; and, if not, then to seek some 
explanation for apparently contradictory language. Let us, then, notice the 
five passages usually cited from John. 

(1.) (Joirai3 : i): Before the Feast of the Passover, etc. The festival of the 
passover began at six o'clock, and this language may be variously explained : 
(a) It may mean just before the passover, just as the sun was setting. So Lange 
and Baumlien. (b) Or it may be equivalent to festival eve, the evening imme- 
diately before the festival proper, the commencement of the 15th of Nisan, as 
the opening day of the festival of unleavened bread, distinct from the mere 
paschal supper. (Num. 28 : 16, 17.) So Robinson and others, (c) Or John may 
merely state the fact that Jesus, knowing before the passover that his time of 



Ziu THE LAST PACGOVER WEEK. 

suffering had come, loved his disciples unto the end, in which case the language 
could decide nothing in regard to the time of this last supper. So Meyer. 
There appears, therefore, no necessity for supposing that John meant twenty- 
four hours before the passover, or of inferring that the paschal supper, which is 
doubtless mentioned immediately after, took place a whole day before its regular 
time, contrary to the plain testimony of the other evangelists. 

It may also be added that it is most natural, with Campbell, Kobinson, 
Tholuck, Meyer, and many others, to regard ver. 1 as an independent sentence, 
forming an introduction to what follows. "When Jesus knew" (johni3:i), 
might be more correctly translated, Jesus knowing that, etc. "And supper being 
ended " (John 13: 2), should be translated, And supper being prepared or served, 
or during supper. (See note on § 16-1.) 

It should also be remembered that John wrote after the destruction of Jerusa- 
lem for Greeks and others not accustomed to the Jewish mode of reckoning 
time, and that the word before (i3 : i) should not be pressed too closely. 

(2.) (Johui3:27): "Jesus said to Judas, What thou doest, do quickly;" and 
some of the disciples thought that he meant, " Buy what we have need of for 
the feast ; " from which some have inferred that the regular paschal supper was 
yet to come. But there could have been no need of haste if the whole of the 
next day was before them. Not so if it was at the regular paschal supper ; for 
it was late to make purchases for the following day, which was hallowed as a 
ceremonial Sabbath. This passage, therefore, confirms the testimony of the first 
three evangelists. 

But it is said that this first day of the passover festival was a holy day. (Lev. 
23 : 7, 8.) But buying and selling do not appear to have been prohibited ; only 
the ordinary labors of agriculture. " The Mishnah expressly allows the procur- 
ing even on the Sabbath of that which is required for the passover, and the law 
of the Sabbath-rest was much more strict than that of feast days." (Edersheim, 
Vol. II., pp. 508, 786.) 

(3.) (John is : 28) : " They themselves went not into the judgment hall, lest they 
should be defiled ; but that they might eat the passover." It was early in the 
morning, and the defilement could have continued only till evening, and there- 
fore their going into the house of a Gentile would not have prevented them from 
eating the passover after sunset.— Lightfoot. (see Lev. is : 5-11 ; 22:6; Num. 19 : 
mo.) The defilement and the eating the passover must, therefore, be referred to 
the same day. The question arises, then, What is meant by the words, eat the 
p>assover f 

While it is true that the expression, eat the passover, which occurs only five 
times elsewhere in the New Testament (Matt. 26 : 17 ; Mark 11 : 12, 14 ; Luke 22 : 11, 15), and 
but once in the Greek version of the Old Testament (2 Chron. 30 .-is), is limited by 
the connection in each case to the paschal supper, it is also true that the word 
passover has three significations in the New Testament : (1) The paschal lamb 

(Mark It: 12; Luke 22: 7. See 1 Cor. 5 : 7). (2) The paschal Supper (Matt. 26 : 19 ; Mark 14 : 16, 
etc.). (3.) The paschal festival (Matt. 26 : 2 ; Mark 14:1; Luke 2 : 41 ; 22 : 1 ; John 2 : 13, 23 ; 6:4; 

ii : 55 ; 12 : i ; is : l ; is : 39 ; 19 : 14 ; Acts 12 : 4). In every instance of the word in John, 
except this, paschal festival is its evident or most probable meaning, and there 
is nothing in the connection to necessitate a different meaning here. 

Hence, to eat the passover may here mean: (1) To eat of the paschal feast, 



THE LAST PASSOVER WEEK. 277 

which continued seven days, of which that day was a part. (Deut. ib : 2, 3.) Or 
(2), in a popular sense, closely allied to the preceding, to keep or celebrate the 
passover feast or festival. Thus (2 Chron. 30 : 22), " They did eat the paschal festival 
seven days, offering peace-offerings," which the Septuagint freely translates, 
"They fulfilled (kept) the festival of unleavened bread seven days." 
Such concise and popular expressions have always been common. Or (3), it 
may refer to the voluntary thank-offerings and peace-offerings which it was 
common to offer during the festival, and especially on the 15th of Nisan called 
by the later Jews Khagigah. (2 chron. 35 : 7-9.) 

Either of these interpretations solves the difficulty, while the supposition that 
it was the 14th of Nisan only enhances it ; for how could their defilement affect 
either the supper or the feast of the passover, which had not commenced, and 
would not commence until the evening, when they would be clean ? To me 
this passage seems rather to favor the testimony of the other evangelists, that it 
was the loth of Nisan. 

(4.) (John 19 : u) : The day of our Lord's crucifixion " was the preparation of 
the passover," which has been regarded by many as the day before the passover. 
But of this there is no positive proof. The term translated preparation 
occurs five times elsewhere in the Gospels (Matt. 27 : 62 ; Mark 15 : 42 ; Luke 23 : 54 ; jotm 
19 : 31, 42), and in all of the cases it means the fore-Sabbath, Sabbath-eve, or, as Mark 
explains it (is = «), " the day before the Sabbath." From Josephus we learn that 
the preparation was strictly Friday afternoon, from three o'clock untH sunset, 
the beginning of the Sabbath {Antiq. xvi., 6, 2) ; but in the popular usage it 
was applied to Friday (Matt. 27:62; Maikio:42), and is so translated in Synac. 
Thus, the Germans call Saturday Sonnabend, the Sunday-eve. The most obvious 
meaning of the expression, preparation of the passover, therefore, is Friday of 
the paschal festival. And that John means the day preceding the weekly Sab- 
bath appears evident from the only other two instances where he uses the term. 

(19:31,42.) 

(5.) (John 19 : 31) : Concerning the next day (the Sabbath) after our Lord's 
crucifixion, it is said, "for that Sabbath-day ivas a high {great) day," from 
which it has been inferred that it was a coincidence of the weekly Sabbath with 
the ceremonial Sabbath on the loth of Nisan, and hence was doubly consecrated. 
But the inference is unnecessary. Dr. Robinson well says {Biblioth. Sac, Aug. 
1S45, p. 425) : " The coincidence of the first 'festival day with the Sabbath would 
certainly make the latter a great day ; but the Sabbath of the passover, even 
when it fell upon the second day of the festival, would still be a great day. The 
last day of the festival of the tabernacles is called ' that great day,' though in 
itself not more sacred than the first day. (John 7: 37. see Lev. 23:34-36.) So the call- 
ing of assemblies (isa. 1 : 13) is rendered great day by the Seventy, implying that, 
in their estimation, any day of solemn convocation was a great day. The Sab- 
bath, then, upon which the 16th of Nisan, or second day of the festival fell, 
might be called ' great ' for various reasons : First, as the Sabbath of the great 
national festival, when all Israel was gathered before the Lord. Secondly, as 
the day when the first fruits were presented with solemn rites in the temple — a 
ceremony paramount in its obligations even to the Sabbath. (Lightfoot on John 
19 : 31.) Thirdly, because on that day they began to reckon the fifty days before 
the festival of pentecost. (Lev. 23 : 15 sq.) In all these circumstances there is cer- 
24 



278 THE LAST PASSOVER WEEK. 

tainly enough to warrant the epithet ' great ' as applied to the Sabbath on which 
the 16th of Nisan might fall, as compared with other Sabbaths. There exists, 
therefore, no necessity for supposing that John by this language meant to de- 
scribe the Sabbath in question as coincident with the 15th of Nisan, or first pas- 
chal day." 

From this examination of these passages it must be apparent that there is no 
contradiction nor necessary discrepancy between the first three and the fourth 
evangelist. " John himself clearly points to the loth of Nisan as the day of 
the crucifixion, when he reports that the customary release of a prisoner ' at the 
passover ' was granted by Pilate on the day of crucifixion, (is : 39, 10.) ", (Schaff, 
History Christian Church, Vol. I., p. 134.) 

But it has been objected that the condemnation and execution of Jesus 
would have been unlawful on the Sabbath, and on a great festival day. But the 
execution partook of a religious character (John n : 49-52 ; Matt. 26 : 63-68, etc), and, ac- 
cording to Rabbi Akiba, great transgressors were taken to Jerusalem, in order 
that they might be put to death at the feast before the eyes of the people, ac- 
cording to Deut. (n : 12, 13). Moreover, the Jews had several times attempted 
to seize Jesus on the Sabbath or festival days. Thus, on a Sabbath (Luke 4 : 16, 29) ; 
in the midst of the Feast of Tabernacles (John 7 : 14, 32) ; on the last great day of 
the feast (John 7 : 37, 45) ; at the Feast of Dedication (John 10 : 22, 31, 39) ■ and the San- 
hedrin had consulted to put Jesus to death at the feast, and no objection of un- 
lawfulness was made (Matt. 26 : 3-5). On the holy festival days labor only was for- 
bidden. (Lev. 23 : 7, 8.) On the 15th of Nisan food might be prepared (Exod. 12 : 16), 
and in the morning after the paschal supper the Jews might return to their 

homes. (Deut. 16 : 6, 7.) 

It is also improbable that Jesus, who would fulfill all righteousness, and obey 
the law perfectly, would have observed the passover a day before the time. 
Historically, the view that Jesus observed the regular passover is confirmed by 
the testimony of Polycarp, the disciple of John, A. D. 162 ; of Polycrates of 
Ephesus, A. D. 190, and of the Quartodecimani (the fourteenth-day men), those 
who celebrated the paschal feast the same time with the Jews. (Euseb. H. E.V. 
24. Mosheim on The First Three Centuries—Second Cent, lxxi.) For further 
discussion on this subject, see Dr. Robinson's article in Biblioth. Sacra, 1845, pp. 
405-436 ; Ellicott's Life of Christ, p. 291 ff.; and Lives of Christ by Neander, 
Andrews, etc. 

It may be well here to note the curious view of Dr. Gustav Seyffarth, a learned 
Egyptologist, who, from astronomical calculation, fixes the death of Christ on 
Thursday, the 14th day of Nisan, March 19, A. D. 33, at which time he maintains 
there was an eclipse of the sun ; and also supposes that Jesus lay in the grave 
full three days and three nights till Sunday morning. But this wants a histori- 
cal basis, and is in direct opposition to the positive statements of the first three 
evangelists, that Jesus ate the regular passover with his disciples, and also to the 
plain teaching of all, that he died on the day preceding the Jewish Sabbath. (Matt. 

27 : 62 ; Mark 15 : 42 ; 16 : 1 ; Luke 23 : 56 ; John 19 : 31, 42.) That the paSSOVer festival had 

already commenced may be inferred even from John (18 : 39). According to 
Wieseler, the 15th of Nisan, A. D. 30, was Friday, or April 7th. 

More recently, a writer in the Bibliotheca Sacra (July, 1870, pp. 401-429), has 
endeavored to prove that Jesr-s was crucified on Thursday, not Friday. That if 



THE LAST PASSOVER WEEK. 279 

he was crucified on Friday, his body could not have lain three days and three 
nights in the grave, and in all probability he must have risen on the second and 
not the third day according to the Scriptures. 
The Jewish mode of reckoning a portion of the day as the whole has been 

long Understood and acknowledged. (See 1 Sam. 30 : 1, 12 ; Esther 4 : 16; 5 : 1 ; Hos. 6: 2.) 

Josephus frequently reckons the extreme portions of two years as two years. 

That this principle of Jewish reckoning should be applied to the expression 
in Matt. (12 : 40) , three days and three nights in the heart of the earth, is evident : 

(a) From our Lord's language elsewhere. Thus in the first explicit predic- 
tion of his death and resurrection : be raised again the third day (Matt. 16 : 21), and 
after three days rise again (Mark 8: 31) ; and be raised the third day. (Lnke9:22.) 
(See also Matt. 17 : 22 ; Mark 9 : 31 ; Matt. 20 : 19 ; Mark 10 : 34 ; Luke 18 : 33.) 
Thus Jesus foretold that he should rise on the third day, which harmonizes with 
the view that he was crucified and buried on Friday. If it had been on Thurs- 
day, then Sunday would have been, according to Jewish reckoning, the fourth 
day. The above quotations are taken from what Jesus had said privately to 
his disciples. But Matt. (12 : 40) and John (2 : 19) were spoken more publicly. 

Hence (b) we also argue the Jewish principle of reckoning in this instance 
(Matt. 12 : 4o), from their own application of it to our Lord's language. They tell 
Pilate that Jesus had said, "After three days I will rise again n ; and there can 
be no doubt about what they understood by the language, for they wish the sep- 
ulchre made sure until the third day. (Matt. 27 : 63, 64.) (See § 187. See also 
author's " Notes on Mark," 15 : 47, for a fuller discussion.) 

§ 160. This is the most natural position of this section. The Contention 
OF THE Disciples very probably took place while they were taking their rela- 
tive positions at the table — an important point of etiquette among Orientals — 
and just before the feet washing. (See next section.) So Wieseler, Robinson, 
and others. They had manifested the same spirit on previous occasions. (See 
§§ 93, 134. 

The expression (Luke 22 : 15), " With desire I have desired (that is, earnestly de- 
sired) to eat this passover," points to a real paschal supper. Ellicott finds in 
this desire a hint of a peculiar celebration, which is explained, as he supposes, 
by the supposition that this paschal meal was eaten a day before the regular 
time. But there is no need of such a supposition in order to answer the demands 
of Luke's expression. The fact that it was to be his last paschal supper, the last 
meal with his disciples before he suffered, the time when he should institute the 
Lord's Supper, and give his valedictory discourse, were one and all of them 
sufficient to make it an occasion to be desired before he suffered. 

"The cup" (Luke22:i7) was doubtless the preliminary cup of the paschal 
meal. 

It will be observed that Luke, passing at once to the Lord's Supper, makes 
that the central point of his narrative, after referring to the opening of the pass- 
over meal. Hence he afterward incidentally refers (see § 162) to the traitor, 
and then mentions the contention among the disciples, both of which evidently 
were connected with the paschal rather than the Lord's Supper. 

§ 161. After the contention of the disciples, naturally follows the Washing 
OF their Feet by their Lord and Master, by which he taught them a lesson of 



280 THE LAST PASSOVER WEEK. 

humility and of devoted love one for another. The omission of the contention 
by John may be explained by the fact that his Gospel appears to be supple- 
mentary to the others. 

On John (i3:i), "Now before the feast," etc. (see on § 159, 1). The verse is 
independent of and introductory to what follows, and might have been placed 
at the beginning of the preceding section. 

" Supper being ended " (John 13 : 2), should be translated, "during supper " ; it 
had already begun — probably the first cup of wine had been given. (Luke 22 : 17.) 
The most probable arrangement is as follows : Contention of the disciples as they 
were taking their seats at the table, and the reproof of our Lord ; the cup of 
wine ; the washing of the disciples' feet, which was the work of a servant ; the 
continuation of the paschal meal ; the pointing out of the traitor, and his depar- 
ture. (See next section.) 

§ 162. This is the position of this section according to Matthew and Mark, 
who definitely place the Pointing out of the Traitor at the passover 
meal before the institution of the Lord's Supper. Luke only incidentally refers 
to the traitor after relating the institution of the supper, which he makes a cen- 
tral point in his narrative, and which the mention of the first cup of the pass- 
over may have led him to introduce. (See on § 160.) He evidently returns 
in his narrative, not only to refer to the traitor, but also to relate the contention 
of the disciples. John's narrative is confirmatory of Matthew and Mark ; for 
it was after the washing of the disciples' feet, and very soon after our Lord's 
taking his place again at the table, that he pointed out the traitor. 

On John (13 : 27) (see note on § 159, 2). 

From John (13 : 30), it appears that Judas went out immediately after receiv- 
ing the sop or morsel. If, then, we are correct in placing the pointing out of 
the traitor before the institution of the Lord's Supper, we must also place the 
departure of Judas before it. This is confirmed (1) by the general narrative of 
John, which seems to imply not only that the paschal supper was going on, but 
also that it was near its beginning ; (2) by the statement of Luke (22 .- 20) and 
Paul (1 cor. 11 : 25), that the cup was blessed after supper, after the eating of 
the paschal lamb had been completed. So harmonists very generally. (See on 
§ 164.) 

§ 163. The language of John (13 : 31), " When he was gone out," etc., very 
naturally fixes this section here. The questions of Peter and the answers of 
Jesus (vers. 36-38) are closely joined, marking this Prediction op Peter's De- 
nial as taking place at the passover, before the institution of the Lord's Sup- 
per. Luke (22 : 31-34) seems to refer to the same prediction, which must be dis- 
tinguished from that which took place on the way to Gethsemane. (See on 
§ 169.) 

§ 164. This is the most natural position of this section. The Institution 
of the Lord's Supper finds a most fitting place in the break between the 
thirteenth and fourteenth chapters of John. That they were still reclining 
at the paschal table is most directly taught by the first three evangelists. The 
expressions, "As they were eating" (Matthew), "As they did eat" (Mark), 



THE LAST PASSOVER WEEK. 



281 



'' And likewise the cup after supper" (Luke), show that they were just finishing 
the eating of the paschal lamb, and were still reclining at the meal. 

Because Paul speaks of the cup as " the cup of blessing " (1 Cor. 10 : is), some 
suppose that this was the third passover cup which was so named. But this is 
at least doubtful. The Lord's Supper did not come in place of the passover, nor 
was it a part of it, but a new ordinance of the new dispensation. Neither are 
we to assume that Jesus observed the passover according to the tradition of the 
elders, but, as we may rather suppose, according to its most ancient form. (See 
Mitt. 15 : 1-9.) It was called " the cup of blessing " more probably because, in con- 
nection with it, they blessed God for his love and the blood of Christ brought to 
view by it. 

§ § 165-168. This is the most fitting place for the Last Discourse and 
Intercessory Prayer contained in these sections. The prediction that Ju- 
das should betray him, that he should depart, that Peter should deny him, and 
the institution of an emblematical and memorial supper, all made the discourse 
fitting just after the distribution of the emblems. The expression in the midst 
of the discourse, " Arise, let us go hence " (John u -. 3i), implies that thus far they 
had been at the table, and suggests that they then arose for their departure, 
■when Jesus continued his discourse, and offered prayer. Some suppose that he 
fiuished his discourse while on their way to Gethsemane ; but this is every way 
very improbable. Besides (John iB:i), " When Jesus had spoken these words, he 
went forth (rather, went out) with his disciples," implies that he did not go out 
of the house until he had ended his discourse and prayer. (See on § 169.) So 
harmonists generally. 

§ 169. The position of this section, Jesus Going to the Mount of Olives, 
i> in accordance with all the evangelists. (See last remark of precediug sec- 
tion. ) With Doddridge, Greswell, Van Oosterzee, and others, I think Jesus 
t.vice Intimated the Fall of Peter, because (1) Luke and John dis- 
tinctly imply that Jesus was in the house (Lak»a:U,3i,»; John is : si, 36; w:i); (2) 
Matthew and Mark seem to imply that they had sung and gone out of the house 
>:..:. K : 30 3i; Mark M : 26. 27) ; (3) there is sufficient difference in the predictions to 
suppose them to be distinct ; (-4) that recorded by Luke and John can well be 
regarded as preparatory to that" given by Matthew and Mark. Other reasons 
will occur to the careful student. In this way they harmonize beautifully with 
the events of the last night of our Saviour's passion ; but in no other way can 
they be brought into perfect harmony. 

Mark (u:30) says, "Before the cock crow ticice" ; the other evangelists sim- 
ply say, '• Before the cock crow." The cock crows irregularly about midnight, a 
time when few would hear him ; but regularly about three o'clock, or daybreak, 
when he would be very generally heard. Hence the general expression, cock 
crowing, referred to the latter. Mark is definite, the others are general ; but all 
amount to the same. 

§ 170. All the evangelists agree in the position of this section. John, how- 
ever, in accordance with his manner, omits the account of the Agony after 
Jests Entered the Garden. Matthew (26 : u) relates, Jesus went away and 



282 THE LAST PASSOVEIt WEEK. 

prayed thrice; Mark implies it by the words, " Then he cometh the third time." 
Luke does not definitely mark the returns or the prayers, but implies different 
times of prayer in his narrative by the expression, " He prayed more earnestly." 

(22 : 44.) 

§ 171. Harmonists are generally agreed in the position of this and the pre- 
ceding section. John relates more fully the first part of the Betrayal; the 
other evangelists the last part. 

§ 172. The position of this section is fixed here by the definite language of 
John (is : 13), " Led him away to Annas first." That John narrates the Exami- 
nation of Jesus before Annas up to verse 23, is evident from verse 24, 
"Annas sent him bound (not had sent, as in our common version) unto Caia- 
phas." So Newcome, Greswell, Jarvis, Strong, Alford, Ellicott, Lange, Riddle 
in Robinson's Revised Harmony, and others. Annas had been deposed from be- 
ing high priest by Roman authority ; but he possessed great influence, as he ob- 
tained the high priesthood for his son Eleazar, his son-in-law Caiaphas, and four 
other sons, under the last of whom James, the brother of our Lord, was put to 
death. It seems that the Jews accorded him very high authority in religious 
matters, although Caiaphas must officially exercise the functions of the priest- 
hood. The mention that Annas was, father-in-law to Caiaphas (John 18: 13) points 
to that relationship as the cause of sending Jesus to him first, and may suggest 
that he had great influence over his son-in-law. The latter may have often left 
matters to the decision of the former. The term high priest may have been ap- 
plied to Annas (John is : 19), not only because he had once held the office, but also 
from the influence he exercised and the position accorded him as one unlawfully 
deposed from the high priesthood. This examination before Annas is found 
only in John's Gospel, in accordance with its supplementary character. 

§ 173. From the definite note of John (18: 24; see last note), it appears that 
Peter's First Denial took place while the examination before Annas was 
going on. For convenience, I place the three together. 

It is probable that Annas and Caiaphas occupied different apartments of 
the same palace, and that thus Jesus could have been sent from one apartment 
to the other while Peter was still remaining in the court, from which he could 
witness what was going on in regard to Jesus. An Eastern house is so built as 
to inclose an open square yard or court in the centre, which was often paved. 
Here the servants had made a fire. The porch is the passage from the street into 
this court. Around the court are rooms with windows, and entrances opening 
from the court. Jesus seems to have been near a door or window, for he heard 
what was going on around the fire, and turned and looked upon Peter. (Luke 
22 : 6i.) On one side of the court Jesus may have been examined before Annas, 
and then, passing to the apartment on the opposite side, he may have appeared 
before Caiaphas. 

The word translated palace in Matthew (26 : 58,69: Mark 14 : 54, 66; John is : 15), and 
hall in Luke (22 : 55), should rather be translated court. 

In the Second and Third Denials of Peter the evangelists differ in 
their statements as to the interrogators of Peter. But all may easily be ex- 



THE LAST PASSOVER WEEK. 283 

plained by supposing several persons present who participated in the interroga- 
tions. Thus they could, with equal truth, speak of one or another, or of 
several. 

It is to be noticed also that Mark (u : 72) speaks of the cock crowing twice, and 
the others simply of his crowing, corresponding to their respective accounts of 
our Lord's prediction. (See on § 169.) But the simple statement of his crow- 
ing is no contradiction to the other more definite statement of his crowing 
twice. 

§ 174. This section contains the Preliminary Meeting of the San- 
HEDRIN, and should be distinguished from the regular and formal meeting men- 
tioned in the next section. The examination before Annas took place a little 
after midnight, during which Peter the first time denied his Lord, and the cock 
crew. (Mark 14: 68; John is : n.) This informal examination before Caiaphas was 
still going on, and was probably near its close at about three o'clock — the time 
of regular cock crowing. Then followed the mocking of Jesus. When it was 
day (Luke 22 : 66), the Sanhedrin assembled, and confirmed the sentence of the 
previous informal meeting. (See next section.) The language of Luke (22 : 51, 63), 
describing Jesus as led into the house of the high priest, and afterward mocked 
by the soldiers, implies this night session. The position of Peter's denials, after 
the examination in Matthew and Mark, and before the examination in Luke, is 
confirmatory of both a night session and an early day session of the Sanhedrin. 
The dividing of these denials by John confirms the distinction between the exam- 
ination before Annas and Caiaphas. Thus, John relates the examination before 
Annas, implying his condemnation under Caiaphas (John is : 24, 28) ; Matthew and 
Mark relate the first examination before Caiaphas, at which Jesus was virtually 
condemned, implying a session in the morning (Matt. 27 : 1 ; Mak 15 : 1) ; and Luke 
relates the regular and legal morning session, when the condemnation of Jesus 
at the night session was ratified. In harmony with the view above presented 
was the Jewish law, that the Sanhedrin should not investigate a capital crime 
during the night, and the Roman law, that a sentence pronounced before the 
dawn was invalid. (See on § 172.) 

§ 175. Both Matthew and Mark confirm the view of a Morning Session op 
the Sanhedrin, and thus harmonize with Luke. (22:66.) The examination at 
this session was the result of the previous examination. The questions asked 
were those by which they had at last succeeded in drawing from our Saviour's 
lips the answers on which they founded their condemnation of blasphemy and 
of death. Hence, at this last gathering they needed no false witnesses. The 
mingled rage and horror of Caiaphas and the rending of his garment, fittingly 
follow the first announcement of Jesus to the Sanhedrin that he was the Son of 
God (Matt. 26:64, 65; Mark n : 62, 63) ; while his answer is received as a matter of 
course in the last gathering of the Sanhedrin. 

§ 176. All the evangelists again unite in recording THE Leading away OF 
Jesus to Pilate. John (is = 28) says, "It was early," which in the original 
means properly between daybreak and sun-rising, but which here may be an 
indefinite term, meaning the early day. If we suppose the first session of the 



2^4 THE LAST PASSOVER WEEK. 

Sanhedrin to have ended between three and four o'clock, and the second to have 
assembled about an hour later, we may then readily suppose Jesus to have been 
taken to Pilate between five and six o'clock — a little before sun-rising. 

§ 177. Newcome, Robinson, Strong, and others, place the Remorse and 
Death of Judas after the condemnation of Jesus by Pilate, following § 181. 
There is no necessity, however, for changing the order of Matthew, in whose Gos- 
pel alone the repentance of Judas is found. When he learned the condemnation 
of Jesus by the Sanhedrin, he doubtless regarded his death certain. He very 
probably saw him led forth to Pilate. Guilt and remorse would naturally lead 
him to forebode the greatest evils. With Lightfoot, Greswell, Tisehendorf, 
Ellicott, Lange, and others, I therefore place this section here, after the con- 
demnation of Jesus by the Jewish council. 

The words, "This man purchased" (Acts 1 : is) (more exactly, "acquired"), 
have a causative sense, meaning, gave occasion for the purchase, etc. Matthew 
(27 : 5) states how he came to his death by hanging himself; Peter, in the Acts, 
describes the frightful condition in which his body was found. The rope, or 
limb of a tree, may have broken, and he thus falling may have burst open. 

§ 178. All the evangelists again unite. The next section, placed by Luke before 
the offer to release Jesus or Barabbas, shows that this was the First Arraign- 
ment of Jesus before Pilate. On John (is : 28), (see note on § 159, 3.) 

§ 179. The natural position of this section, Jesus before Herod. (See pre- 
ceding note.) On this harmonists are generally agreed. The enmity which had 
existed between Herod and Pilate may have arisen or been strengthened by the 
slaughter of the Galileans. (Lute 13 : l.) 

§ 180. The Proposal in Eeference to Barabbas appears to come first 
from Pilate, according to Matthew, but first from the people, according to Luke. 
Mark seems to solve the difficulty by representing the multitude as making the 
general request, and Pilate the particular application. On washing the hands, 

(see Deut. 21:6; Ps. 26:6.) 

§ 181. Jesus Scourged and Mocked. The robe appears to have been the 
usual scarlet cloak worn by soldiers. The scarlet or crimson of Matthew (27 : 28) f 
and the purple of Mark (15 : 17) and John (w : 2), seem to have been both expres- 
sive of shades of red, and nearly synonymous. 

On John (i9: u), "The preparation of the passover," (see note on § 159, 4.) 
In the same verse John says, " about the sixth hour," whereas Mark (15 : 25) says 
that the hour of crucifixion was " the third hour." The statement of Mark is in 
harmony with the early arraignment of Jesus before Pilate, and with the whole 
course of events that morning. Besides, according to Matthew, Mark, and 
Luke, the darkness commenced at the sixth hour. (§ 184.) The difficulty may 
be solved : 

(1) By supposing sixth in John to be an early error of transcription for third, 
arising from the similarity of the Greek numeral letters. This reading (third) 
is supported by some manuscript authority. This is an ancient supposition, and 
is adopted by Robinson, Olshausen, and others. 



THE LAST PASSOVER WEEK. 285 

(2) By supposing the hour of crucifixion to have been between the two broad 
divisions, the third and sixth hours, and that Mark speaks of one and John of 
the other terminus. Mark may have viewed the scourging as a part of the cruci- 
fixion ; and John's mind may have been led especially to the sixth hour, which 
was peculiarly sacred to the Jews on Sabbath and festival days. This view is 
adopted or favored by Lange, Ellicott, and others. 

(3) By supposing that John adopted the Roman mode of reckoning the day 
from midnight to midnight. " About the sixth hour " then, may mean between 
six and seven o'clock in the morning, which certainly agrees well with the 
course of events as related by all the evangelists. The events after this, the 
preparation for crucifixion, the leading of Jesus to Golgotha, and the crucifixion 
itself, could have taken up an hour or two, so that the third hour specified by 
Mark may thus be easily harmonized. There seems to be internal evidence 
elsewhere in John's Gospel that he adopted the common Roman reckoning. 
Thus, in John (i = 39), "the tenth hour" accords better with ten o'clock A. M. 
than four P. M. The introduction of the two disciples " on the morrow " (John 
i:35), and the statement " they abode with him that day," accord better with 
the morning hour. So also in 4 : 6, " the sixth hour," six p. M. (numbering the 
hours from midday as well as from midnight,and not exceeding the number twelve), 
agrees remarkably with our Lord's weariness from his journey, and the time, 
instead of noon, when the woman would naturally come forth to draw water. 
So also in 4 : 52, seven P. M. may be said to agree better with the circumstances 
and probable distance between Cana and Capernaum. This view also accords with 
the fact that John wrote for the people (primarily for the Christians) of Asia 
Minor, who were doubtless familiar with the Roman mode of reckoning. It 
was after the destruction of Jerusalem, and John had long lived outside of 
Palestine. (See Dr. Wm. Smith's Dictionary of the Bible, American edition, arti- 
cles, " Jesus Christ," and " Hour." 

The question, whether John used the Roman method in reckoning the day, is 
both warmly advocated and opposed. It was first suggested by LeClerc (1683-1736), 
and afterward brought into general notice by Townson, who published his " Dis- 
courses on the Four Gospels," in 1778. It is defended by Greswell, Jacobson, 
Lee, McClellan, Wordsworth, Sanday, Milligan, Moulton, Ebrard, Ewald, Hug, 
Rettig, Tischendorf, Tholuck, Wieseler, Gardner, Hovey, Broadus, and others. 
It is opposed by Alford, Farrar, Dunwell, Meyer, Godet, Robinson, Riddle, 
Schaflf, Andrews, and others. (See any of the above, and article in Classical 
Review, by J. A. Cross, June, 1890.) In support of the Roman reckoning are 
quotations from Pliny, Plutarch, Macrobius, and Aulus Gellius. Westcott and 
others appeal also to the accounts of the martyrdom of Polycarp and Pionius 
for evidences of the custom in Asia Minor. It suits admirably all the hours 
noted in John's Gospel. (See above.) 

In opposition to the view of Roman reckoning, it is said, (1) That the ancients 
seem to have known nothing of this custom in Asia Minor, since Eusebius, 
Theophylact and Severus found themselves reduced to the necessity of suppos- 
ing that there was an error in the text. But this is not of great force, as it is 
right in the line of the ancient arbitrary mode of harmonizing. (2) That if 
John had used the Roman reckoning he would have specified the A. M. or the 
P. M. which he does not do. But in the passages in John this is of little conse- 



286 THE LAST PASSOVER WEEK. 

quence, as in each it may be easily inferred what part of the day is meant. (3) 
That it was popular among the Greeks and Romans, as well as the Jews, to speak 
of the day as from sunrise to sunset. But while this may be admitted, it also 
appears that the legal and civil day was reckoned from midnight. (Aul. Gell. 
iii., 2, etc.) And even now we often speak thus of the day, in a popular way, 
as : " The shortest days of winter are nine hours ; the longest of summer, fifteen 
hours." (4) That John (n:9), " Are there not twelve hours in the day? " re- 
futes tne theory. But this is of no weight, since such an expression might be 
used by us, as by the Jews, in reference to the average length of a working day. 
Other similar objections have been urged against this theory ; but none of them 
are decisive. 

Of the three modes of solving the difficulty I regard the first, a supposed 
error in the text, as the least tenable. The manuscript support for the reading third 
instead of sixth, is weak, and may have resulted from the ancient attempts at 
harmonizing the two passages. Dr. Riddle, in Robinson's Revised Harmony, 
gives up this view. The second mode, that the hour of crucifixion was between 
the third and sixth hours, is possible. John says it was " about the sixth hour." 
The ancients were not so exact as we, with our clocks and watches, to mark the 
day. It must be remembered, however, that the darkness began to prevail from 
the sixth hour, which may be regarded as some time between twelve and one 

O'clock. (Matt. 27 : 45 ; Mark 15 : 33 : Luke 23 : 44.) The THIRD mode, that of the Roman 

reckoning of the hours, best removes the difficulty. It is suited to every other 
passage in John. It seems also to be demanded in John (20 : 19) compared with 
Luke (24 : 29, 36.) It was evening, as it appears froru Luke, which according to 
Jewish reckoning, would begin the second day of the week ; yet John says, " It 
was evening on that day, the first day of the week " (Revised Version), which 
accords with Roman reckoning. 

It has been said, that on the day of crucifixion, 6 A. M. would have been too 
early for the course of events. But " about the sixth hour " may be applied to 
time between six and seven o'clock. Dr. Hovey, in his commentary on this pas- 
sage, has shown how all the events narrated by the evangelists could have easily 
occurred between the "early " morning, or dawn (John 18: 28), and half -past six. 

§ 182. Jesus led to Crucifixion. The general tendency of opinion now 
locates Golgotha, " the skull," north of Jerusalem, near the Damascus gate, at 
the grotto of Jeremiah. 

§ 183. The Crucifixion. On the third hour (Mark 15 : 25), (see note on § 181.) 
The different forms of the title on the cross may be explained by the two-fold 
fact that the title was written in Latin, Greek, and Hebrew ; and that the evan- 
gelists often give the expressions of Christ and others according to the sense. It 
may also be noted that the title in John (19 : 19), " Jesus of Nazareth, the king of 
the Jews " (Revised Version), really contains the other three. 

Seven scoffs around the cross are recorded : two by the multitude, three by the 
rulers, one by the soldiers, and one by the malefactors. 

According to Matthew and Mark, both malefactors reviled Jesus, while ac- 
cording to Luke (23 : 40) one was penitent. Both at first may have joined in the 
general mockery around the cross ; but one of them, convinced of the innocence 



THE LAST PASSOVER WEEK. 287 

and Messiahship of Jesus, afterward repented. Bobinson and others suppose 
that Matthew and Mark put the plural for the singular. This is allowable, 
especially where the writer expresses his idea generally, (see Matt. 9 : 8 ; 27 : 48; Johu 
19 : 29.) According to the Eevised Version, Cleophas (John 19 : 25) should be Clopa-s, 
which is an Aramaic name. Cleopas of Luke (24 : is) is a Greek name, and ap- 
pears to belong to another person. 

§ 184. Jesus Expires on the Cross. Eli, in Matt. (27: 46), is the Hebrew, 
and Eloi, in Mark (i»:34), is the Aramsean, or the colloquial language of the 
Jews, for 21 y God. 

The vinegar was the sour wine and water, the ordinary drink of the Eoman 
soldiers. This was extended to Jesus upon a stalk of hyssop. (Matt. 27:48; Mark 

15 :36; John 19 : 29.) 

The seven sayings of Jesus upon the cross maybe arranged as follows: (1) 
Luke 23 : 34 ; (2) Luke 23 : 43 ; (3) John 19 : 26 ; (4) Matt. 27 : 46 ; (5) John 
19 : 28 ; (6) John 19 : 30; (7) Luke 23 : 46. 

§ 1S5. The Body Taken Down from the Ceoss and Buried. The 
evangelists, in their narratives, leave no doubt concerning the position of this 
and the three preceding sections. In this also harmonists are generally agreed. 

On John (i9: 3i), " That Sabbath day was a high day," (see note on § 159, 5, 
p. 277.) 

Josephus is in harmony with the inspired records when he says (Jewish War, 
iv., 5, 2), " So great care did the Jews take respecting burial, that even the 
bodies of those condemned to be crucified they took down and buried before 
sunset." As to when the spices were prepared, see Notes on Luke, (23 : 56.) The 
last part of Luke (23 : 56) is closely connected with the next chapter. So the Ee- 
vised Version. 

§ 186. This request, for Making Secure the Sepulchre, it appears was 
made npon the Sabbath, the 16th of Nisan, April 8th, A. d. 30. The watch 
probably took their places at or near the close of the Sabbath, the sunset com- 
mencing the first day of the week. It was the third day about which the chief 
priests and elders were anxious. 



288 from Christ's resurrection 



PART VIII. 



CHRIST'S RESURRECTION, HIS SUBSEQUENT AP- 
PEARANCES, AND HIS ASCENSION. 



INTRODUCTORY NOTE. 



Many difficulties present themselves to those endeavoring to harmonize this 
portion of Gospel history. These arise from the brevity of the several accounts 
of Christ's resurrection, and from the fact that the inspired writers selected dif- 
ferent appearances from a very large number which doubtless occurred during 
the forty days previous to his ascension. It cannot be shown that the evangel- 
ists contradict one another in a single statement, and the several plausible ways 
in which these accounts have been harmonized show that there are no insur- 
mountable differences. All that can be done is to give the most probable ar- 
rangement and sequence of events. If we knew more of the incidents in detail, 
and probably but a few would be necessary, we could speak positively upon 
every portion of the narrative. 

From a very careful and protracted study of this subject, I would present the 
following summary of events connected with our Lord's resurrection and ascen- 
sion, in their most probable order of occurrence. 

The resurrection took place at the early dawn of the first day of the week, 
about the time that the women started for the sepulchre with spices to embalm 
the body of Jesus. On their way they inquire among themselves, Who shall 
remove the stone from the door of the sepulchre ? They approach the sepulchre 
just after the watch have sufiiciently recovered from their fright to flee from the 
scene of their terror. The women, at their first view of the sepulchre, see the 
stone rolled away ; and Mary Magdalene, quick to suspect evil, runs back, and 
in a few minutes reports to Peter and John that the body of Jesus had been 
taken away, and they both run in excitement to the tomb. After Mary Mag- 
dalene ran back to the city, the other women approach the sepulchre, view 
the rolled-away stone, enter the tomb, look through it, and, finding not the 
body of Jesus, are greatly perplexed. They cannot explain why the body 
should not be there, or how it could have been taken away when there were no 
signs of its being stolen, but the orderly condition of everything implied the 
contrary. But while in this perplexed state of mind, they are favored with the 
vision of the angels. They flee from the sepulchre in great fear and amazement, 
to bring indeed the disciples word, yet scarcely knowing whither they went. They 
had but just departed as John and Peter draw near the sepulchre, followed at a 



UNTIL HIS ASCENSION. 289 

little distance by Mary Magdalene. Peter and John enter in, and find it empty; 
but the orderly arrangement of the grave-clothes and of the napkin convinced 
John that the body had not been stolen, and he believed that the prediction of 
Jesus, that he should rise the third day, had been in some way miraculously 
fulfilled. They immediately return to the city. In the meantime, Mary Magda- 
lene had come to the sepulchre, and just after the departure of Peter and John, 
looked in and saw the angels ; then she turned around, and saw Jesus. The 
women, who had fled from the sepulchre, recovering from their fright, now 
hastened on their way to the city, and Jesus met them. Mary Magdalene also 
returning simultaneously, or very nearly so, entered the city with them, and 
together they told the disciples what they had seen. But while they were going 
into the city to report to the disciples, some of the guard had so far recovered 
from their terror as to decide what to do, and were now going into the city to 
report the occurrences to the chief priests. 

How naturally these events may have occurred in this order, as proposed, may 
be seen from the following scheme : 

Earthquake and Resurrection, 

The women set out for the sepulchre, 

They approach the sepulchre ; Mary Magdalene returns, 

Mary Magdalene tells Peter and John, 

The women, viewing the sepulchre, are perplexed, 

The vision of the angels, 

They flee in fear and amazement, 

Peter and John arrive, 

Mary Magdalene arrives, 

Peter and John dej^art, 

Jesus' appears to Mary Magdalene, 

The other women, recovering themselves, hasten toward the city, 

Jesus meets them, 

Mary Magdalene and the other women enter the city, 

Some of the guard enter the city. 

This table might be variously arranged, according to the time fixed upon for 
the resurrection and earthquake, the supposed distance from the disciples in the 
city to the sepulchre, and the time the women set out with their spices, whether 
at, before, or after the resurrection and earthquake. The sepulchre was near 
the city, and it is not necessary to suppose the disciples far from the gate of the 
city. It is, therefore, not necessary to allow much time for their going and com- 
ing-, especially for Peter, John, and Marv Magdalene, who ran. (See note on 
§ 192.) 

The other events are attended with less difficulty, and will be noticed in their 
respective sections. The following presents an enumeration of all the appear- 
ances, so far as given in the New Testament : 

1. To Mary Magdalene. Reported by John and Mark. 

2. To the other women returning from the sepulchre. Only by Matthew. 

3. To Peter. By Luke and Paul. 

4. To the two disciples going to Emmaus. Bv Luke and Mark. 

25 



Ho. 


Min. 


4 


15 


4 


15 


4 


20 


4 


25 


4 


25 


4 


28 


4 


32 


4 


34 


4 


35 


4 


40 


4 


42 


4 


42 


4 


48 


4 


55 


4 


55 



290 from Christ's resurrection 

5. To the apostles, Thomas being absent. By Mark, Luke, John, and Paul. 
These five appearances took place on the first day of the week, the day on which 
Jesus arose. 

6. To the apostles, Thomas being present, a week after. Only by John. The 
appearances, thus far, occurred at or near Jerusalem. 

7. To seven disciples at the Sea of Galilee. Only by John. 

8. To the apostles, and to five hundred brethren, on a mountain in Galilee. 
Matthew, Mark, and Paul. 

9. To James, probably at Jerusalem. Only by Paul. 

10. To the apostles, at Jerusalem, just before the ascension. By Luke in the 
Acts, and by Paul. 

The Ascension. By Mark and Luke. 

For a further discussion of the subject, see Dr. Bobinson's article in Biblioth. 
■Sacra, 1845, p. 162 ff. ; Lange on Matt. 28 ; Alexander's Kitto's Cyclopedia, 
article " Jesus Christ," Vol. II., p. 581 ff., and Lives of Christ, by Ellicott, 
Geikie, and Edersheim. 

§ 187. Matthew only speaks of the wonderful phenomena attending .the 
BesurkectiON. Mark (ie : 9) says that Jesus had " risen early on the first day 
of the week " ; and he also says (i6 : 2) that the women came to the sepulchre 
" very early." Matthew (28 : 1) says they came " as it began to dawn toward the 
first day of the week " ; John (20 : 1) says, " early while it was yet dark," while 
Luke (24: 1) says, " very early in the morning." The phrase in Matthew (28 : 1), 
" In the end of the Sabbath " (late on the Sabbath day, Bevised Version) may 
be harmonized with the other Gospels, by supposing with Meyer and some 
others, that the following night is reckoned as a part of the Sabbath. The cus- 
tom of reckoning from evening to evening (Lev. 23 : 32) grew out of observing 
feasts and other seasons, which depended on the return of the new moon. The 
natural day was originally regarded as closing with the morning. (Gen. 1 : 5; Lev. 
7 : is.) Thus Jonah (1 : n) and Matthew (12 : 40) follow day by night, " three days 
and three nights." Matthew, as a publican, in reckoning the civil day from sun- 
rise to sunrise, may have become accustomed to thus speak of the natural day 
and night. This accords too, with the most natural meaning of what follows : 
" As it began to dawn toward the first day of the week." These testimonies of 
the four evangelists seem to indicate the resurrection and earthquake, and the 
coming of the women, as occurring at the early dawn on the first day of the 
week. This on April 9, A. d. 30, would be about four o'clock. 

But Bev. A. H. Lewis, D. D., and a few others, infer from Matthew (28 : 1), 
" Late on the Sabbath day " (Bevised Version), that Jesus rose near sunset on 
Saturday, and that he was crucified on Wednesday and lay in the grave three 
full days and nights. On the latter point, see § 159. That Jesus rose on the 
first day of the week is plainly asserted in Mark (16 : 9), and implied in Mark 
(ie : 2), and may be fairly inferred from Luke (24 : 1) and John (20 -. 1). The first 
passage (Mark 16 : 9) is generally accepted as a true account ; and even if rejected 
as a part of Mark, it presents a most ancient testimony. (See on § 191.) Be- 
sides, the women " rested on the Sabbath " (Luke 23 : 56), and would hardly have 
visited the tomb on the Sabbath day. The language, also, which the guard was 
instructed to use, implies that Jesus did not rise in the afternoon (Matt. 28: 13), 



UNTIL HIS ASCENSION. 291 



" His disciples came by night and stole him away while we slept." It is, how- 
ever, perfectly consistent with the fact that he rose at early dawn. 

But Mark (16 : 2) also adds, " at the rising of the sun," which at first seems to 
be inconsistent, not only with the statements of the other evangelists, but also 
with his own expression, " very early." Several explanations have been given, 
but the most probable one is that which supposes Mark to have used the expres- 
sion, " rising of the sun," in a popular and general sense, to express his gradual 
approach from the breaking of twilight to the ushering in of the full light of 
day by his actual rising. (See Judges 9: 33; Ps. 104:22.) Robinson (in Biblioth. 
Sacra, 1845, p. 168) gives several instances from the Septuagint Version of the 
Old Testament where the language is parallel to that of Mark, and the expres- 
sion rising of the sun is equivalent to the rising of the day, or early dawn. (See 
2 Kings 3: 22; 2 Sam. 23:4.) Thus sunrise, from its beginning to its ending, em- 
braced a considerable interval, just as the evening did from its beginning and 
ending. 

It is not certain whether the soldiers saw Jesus come forth from the tomb. 
Their report (Matt. 28 : 11) rather implies that they did ; for how could they have 
known what had become of the body ? On the other hand, it may be said that 
the soldiers knew why they were placed on guard, and upon hearing the earth- 
quake, and seeing the angel descend and roll away the stone, they at once in- 
ferred that Jesus had risen, according to his prediction. 

§ 188. Visit of the Women to the Sepulchre. Greswell and Lange 
regard the women mentioned in Luke (24 = 1; 23: 55) as a second company who 
came later than the two Marys and Salome, mentioned in Mark (i6:i). But 
this is unnecessary. The one mentioned by John (20:1), the two by Matthew 
(28:i), and the three by Mark, do not exclude the " other women with them." 
(Luke 24: 10.) The phrase, " and certain others with them " (Luke 24 : i), should be 
omitted, according to the highest critical authorities. It is more natural to con- 
ceive them as forming one company, since both those of Mark and Luke brought 
spices. They may, however, have set out from different places about the same 
time, and a portion of them might have arrived at the sepulchre just after the 
others, when they formed one group. 

The women visited the sepulchre about the time of the resurrection and earth- 
quake. The same note of time is used in regard to both occurrences. (See pre- 
ceding note.) The brief and vivid description of Matthew would lead us almost 
to suppose that the angel descended in view of the women, as they were ap- 
proaching the sepulchre. But a comparison with the other Gospels shows that 
the angel was not seen by them until they had been perplexed in their exami- 
nation of the sepulchre. See, especially, Luke (24 : 3, 4). It is a very natural sup- 
position, and one in harmony with the four accounts, that they left their homes 
at or just before the earthquake. 

It should be noted that Mary Magdalene, when just outside of the Damascus gate 
(§ 182), upon seeing the stone taken away from the sepulchre, ran back to tell 
Peter and John. (John 20 -.2.) These two apostles seem to have been together, 
possibly in John's abode (John 19:27), and not necessarily far in the city. The 
other apostles may have been in other parts of the city, either together, or quite 
likely in small companies. (See note on Part VIII.) 



292 FROM CHRIST^ RESURRECTION 

§ 189. The women go on to the sepulchre after Mary Magdalene leaves them 
to report to Peter and John. They enter in and find that the body is gone ; they 
are much perplexed. Doubtless, the orderly arrangement of everything in the 
tomb (John 20: 6, 7) added to their perplexity. But this state of mind was soon 
broken by the Vision of Angels. 

Matthew and Mark speak of only one angel ; but Luke mentions two. This 
is no contradiction ; for the one does not exclude the two, and the two include 
the one. One may have been more prominent, and the speaker for both. (See 
note on § 69.) 

Mark (w : 5) speaks of the angel as " sitting " ; Luke (24 : 4) of them as stand- 
ing. The former does not say that they had not stood ; nor the latter that they did 
not afterward sit. The word translated stood in Luke (24 : 4) may have reference 
not so much to the posture, as the suddenness of their appearing, and may mean 
came upon them, appeared suddenly. Compare the use of the word in Luke 
(2 : 9) ; Acts (12 : 7). But Mark speaks of the posture which the angel may have 
immediately taken, that of sitting, the posture of one imparting instruction. 

From the brief language of Matthew, one might suppose that the angel ad- 
dressed the woman while sitting on the stone, outside the sepulchre. Mark and 
Luke, however, state that they entered, after which the angels appeared to 
them, and addressed them. This is in complete harmony with Matthew's 
statement, which describes the women (28:8) as going out quickly from the 
sepulchre. 

Mark (16 : 8) says that they " fled from the sepulchre ; for they trembled and 
were amazed ; neither said they any thing to any man ; for they were afraid." 
But Matthew (28: 8) says that "they departed quickly from the sepulchre, with 
fear and great joy; and did run to bring the disciples word." These accounts 
beautifully explain and supplement each other. They fled, trembling with 
amazement, possibly away from the city, rather than toward it ; soon recovering 
themselves, they remember the words of Jesus quoted by the angels (Luke 24: 8), 
and joy begins to take possession of their trembling yet believing hearts. Be- 
membering, also, the charge of the angel, to go and tell his disciples and Peter 
of his resurrection, and his promised appearance in Galilee, they at once hasten 
toward the city. They speak not of what they had seen to any as they go ; but 
only report to the eleven, as confidential friends. Possibly knowing that Mary 
Magdalene had gone for Peter, they first seek the other apostles. 

§ 190. Peter and John at the Sepulchre. Mark mentions only Peter ; 
John speaks also of " that other disciple." But Mark does not say that Peter 
only went, while John confirms the fact that Peter did go. (See note on § 69.) 
Both evangelists speak of running to the sepulchre. 

It is said that John believed. (John 20 : 8.) What ? — the report of Mary Magda- 
lene, or that Jesus was risen ? Evidently the latter ; for the orderly arrange- 
ment of grave-clothes in the sepulchre showed that the body of Jesus was not 
stolen ; and a belief in his resurrection is more in accordance with the usual 
deeper meaning of the word believed. But he believed from what he saw, and 
not from the Scripture ; for he knew not the Scripture, that Jesus must rise 
from the dead. (John 20 : s, 9.) They at once return to their home, probably John's 

abode. (John 19 : 27.) 



UNTIL HIS ASCENSION. 293 

§ 191. That Jesus Appeared First to Mary Magdalene, is directly 
affirmed by Mark (16 : 9), " He appeared first to Mary Magdalene." But Robin- 
son, Strong, and others, maintain that the whole course of events and circum- 
stances shows that Jesus had previously appeared to the other women. (Matt. 
23 : 9, io.) They, therefore, suppose Mark to use the word in a relative sense — the 
first of the three appearances which he records. But we have already seen (see 
note on Part VIII.) that the course of events does not necessarily demand the 
supposition that Jesus appeared first to the women ; but that the appearance to 
Mary Magdalene may be very naturally arranged before that to the other 
women. I, therefore, with Lightfoot, Le Clerc, Doddridge, Lardner, Newcome, 
Greswell, Griesbach, Tischendorf, Olshausen, Ellicott, Lange, Biddle, and others, 
understand Mark as stating that Jesus made his first appearance after his resur- 
rection to Mary Magdalene. This is Mark's most natural meaning, as those who 
adopt the other view admit. 

This passage (Mark 16 : 9-20) is regarded by critics as of doubtful genuineness. 
It is generally regarded as authentic. I prefer to regard it as a part of the 
Word of God. Did we know a little more of the history of this passage, I feel 
assured that the mystery regarding it would be cleared away. (See author's 
" Notes on Mark," Introduction, pp. viii-xii.) 

Mary Magdalene appears to have now seen the angel for the first time, which 
is confirmatory of the view that she left the women upon seeing the stone rolled 
away from the sepulchre, and hence did not see the angels when they appeared 
to them. 

In John (20 : n), Jesus says to Mary Magdalene, " Touch me not; for I am not 
ascended to my Father " ; yet when he met the other women, he permitted them 
to "hold him by the feet and worship him." (Matt. 28: 9.) This different treat- 
ment doubtless arose, principally, from their different states of mind. So he 
had differently treated those who had been cured by him ; charging some to say 
nothing about it, and others to tell what the Lord had done for them. Aside 
from other reasons, some needed cautioning and restraining ; others, encourag- 
ing and putting forward. 

It should be noted that the verb describing the act denied to Mary {touch me 
not) is different from that describing the act of the other women {held or laid 
hold of his feet). This latter act, also, was connected with worship. But the 
act which Mary was about to perform (implied in the imperative) seems not to 
have been connected with worship, but merely to satisfy some desire in her 
mind. I append a portion of Dr. Hackett's excellent note on this difficulty, 
from Smith's Dictionary of the Bible (Am. edition, article " Mary Magdalene " : 

" She had already, it is true, exclaimed, in the ecstasy of her joy, ' Rabboni ! ' 
but she may not have been certain of the precise form or nature of body in 
which she beheld her Lord. It is he, the Great Master, verily, she is assured ; 
but is he corporeal, having really come out of the grave ? Or is it his glorified 
spirit, having already gone up to God, but now having descended to her in his 
spiritual investiture ? In this state of uncertainty she extends her hand to 
assure herself of the truth. . . . The Saviour knows her thoughts, and arrests 
the act. The act is unnecessary ; his words are a sufficient proof of what she 
would know. He ' had not ascended to the Father,' as she half believed, and 
consequently has not the spiritual body which she supposed he might possibly 



294 from cheist's resurrection 

have. . . . Her case was like that of Thomas, and yet unlike his ; she wished, 
like him, to touch the object of her vision, but, unlike him, was not prompted 
by unbelief." 

§ 192. Jesus Appears to the Other Women as they return to the city. 
The phrase, " As they went to tell his disciples " (Matt. 28 : 9) ; should be omitted 
according to the highest critical authorities. The verse would then begin, "And 
behold Jesus met them," etc., which, in Matthew's brief account, would make 
the time and place indefinite. (Compare Matt. (28 : 2, 5) and notes on § § 188, 189.) 
Thus it is possible to suppose the women to have returned to the sepulchre 
after reporting to the disciples the vision of the angels, or after recovering from 
fear, and that, after this return, Jesus met them. In favor of such a return, it 
may be said : They fled in great haste, and would naturally return to get their 
spices and other things that they had left, and at the same time gain additional 
knowledge. There seems, however, no necessity for adopting such a view. 
(See note on Part VIII. and on § 189.) 

This apj:>earance of Jesus is fixed as the second after the resurrection, by the 
language of Mark (i6:9), " He appeared first to Mary Magdalene " (see note on 
§ 191), and by the language of Matthew (28 : 11), " When they were going, behold 
some of the watch," etc. It thus occurred between the appearance to Mary Mag- 
dalene and the coming of the watch to report to the chief priests ; and they 
would not delay long to report to their masters. So the majority of harmonists. 
The next appearance — to Peter — must have been much later. (See on § 195.) 

§ 193. Report of Mary Magdalene and the Other Women. Mark 
and John, who relate the first appearance of Jesus to Mary Magdalene, speak 
only of her report to the disciples. Luke, who only mentions the vision of the 
angels to the women, speaks of their report, including the name of Mary Mag- 
dalene, who also had seen the angels a little after the others had fled from the 
sepulchre. Matthew implies such a report. (8: 10, 11.) 

§ 194. Report op the Watch. Matthew indicates that while one message 
was being borne to the friends of Jesus, another was being carried to his ene- 
mies. This was not, probably, a great while after the resurrection. After re- 
covering from the fright caused by the earthquake and the appearance of the 
angel, the guards would not wait long before reporting themselves and the cir- 
cumstances to the Jewish rulers, since deserting their post was punishable with 
death. They doubtless consulted, and some of them concluded to go to the chief 
priests and relate all that had befallen them. This also indicates that the first 
two appearances of Jesus were in the early morning, very probably before the 
sun had actually risen. (See note on Part VIII. and § 187.) 

§ 195. The Appearance of Jesus to the Two Disciples, on their way to 
Emmaus, in the afternoon of the day on whichJesus rose. (Luke 24 : 13, 29.) That 
to Peter seems to have been after their leaving for Emmaus ; at least, they 
had not heard of it ; and it occurred before their return to Jerusalem, (i-.uk* 24 : 
24, 33, 34.) They probably left Jerusalem about midday, arriving at Emmaus 
about three o'clock, the time of the first evening, or the decline of day, 



UNTIL HIS ASCENSION. 295 

The two disciples speak only of the vision of angels which the women had 
seen, which corresponds with the narrative of Luke, who oniits the account of 
our Lord's appearing to Mary Magdalene, and also to the other women. (Luke 
2+ : 5-ii, 23.) It is possible that these two, not being of the eleven (Luke 24 : 33), had 
not heard of these appearances ; or they may have heard and given no credence 
to the report. 

Tradition makes these two disciples of the number of the seventy. Cleopas 
(Luke 24 : is) was a difierent person from Clopas of John (w : 25). (See § 185.) 

According to Luke (24 = 34,35), the disciples believed Peter that Jesus had 
risen; but according to Mark (16 : is), they believed not the two who had re- 
turned from Emmaus. It is possible that the residue, or the rest, refers espe- 
cially to the other disciples besides the twelve, some of the seventy and others, 
who believed not. These they may have at first found, after which they find 
the eleven and others gathered together. And certainly Thomas did not be- 
lieve. (John 20 : 24, 25.) Or again, Peter, John (John 20 : 8), and some others, believ- 
ing that Jesus had risen, announced the fact to the two disciples, when they 
found the eleven and others gathered together, the rest giving consent by their 
silence ; but when the two relate how Jesus had been with them, and was known 
in the breaking of bread at Emmaus, they are filled with incredulity. They 
cannot conceive, it may be, how he should be here and there, and vanish from 
their sight ; they doubt, think it may have been an apparition, and thus most 
of those present believed them not, and were prepared to suppose Jesus a spirit 
when he appeared soon after. (Luke 24 -.37.) The latter explanation appears to 
me the more plausible. 

§ 196. Fiest Appearance of our Lord to the Apostles. That this was 
on the evening after our Lord's resurrection is evident from Luke (24: 13,29, 33. 36), 
and John (*0:i9). The apostles, except Thomas, and others, were present. 
(Luke 24: 33; John 20 : 24) They were now in one place, for fear of the Jews, and 
doubtless, also, for mutual consultation. It is not to be inferred that the dis- 
ciples had been abiding together. 

The appearance mentioned in Mark (i6:H) is doubtless to be placed here 
(though it might be placed a week later), since the unbelief and hardness of 
heart accord better with this than with a later period. The eleven (Mark) is the 
name of the apostles from their number, although but ten were present. Paul 
speaks of them as the twelve. (1 Cor. 15 :5.) 

Mark (16 : 15-is) probably belongs to a later appearance, and harmonizes beauti- 
fully with the last commission on the mountain in Galilee. (§ 199.) In his great 
brevity, Mark at once records the words of Jesus to his disciples, and then 
speaks of his ascension, as if this appearance, the commission, the ascension, 
and even the going forth to preach after pentecost (ver. 19, 20), were all imme- 
diately connected together in time. A separation, therefore, between the 14th 
and loth verses cannot be regarded as severe or arbitrary. 

John says (20 : i9) ? " the same day at evening," which, according to the Jewish 
reckoning, would have been the beginning of the next day of the week. But 
do we not see here a confirmatory evidence that John used the Roman mode 
of reckoning the day, from midnight to midnight? (See note on § 181, 3.) 
The second evening — that beginning at sunset — is doubtless meant ; for the two 



296 from cheist'b resurrection 

disciples were at Emmaus on the first evening ; and this was after their return 
to Jerusalem. (See note on § 195.) Luke (24 : 44-49) might be placed in § 200 ; on 
which see note. 

§ 197. Jesus Again Appears to the Apostles. John's note of time, 
" after eight days," is equivalent to a week after. Including, as usual in such 
cases, the day from which the reckoning is made, the eighth day comes just one 
week after — the first day of the next week. 

The language of John (20 : 26), " again the disciples were within," naturally 
implies that they were in the same place as on the former occasion— conse- 
quently, at Jerusalem. This is confirmed by the fact that John afterward relates 
(chap. 21) our Lord's appearance to his disciples in Galilee. Many suppose that it 
was the evening following sunset of the first day of the week. (For John 
20 : 30, 31, see § 202.) 

§ 198. The position of this section is fixed by John (21 : 14), which speaks of 
the Appeaeance at the Sea op Tiberias as the third to the apostles. The 
journey into Galilee (Matt. 28 : 16) occurred probably but a few days after the Feast 
of the Passover, which continued to the end of the 21st of Nisan, or April 13th 
of A. r>. 30. Three days after the passover festival, Jesus appeared the second 
time to the apostles. (John 20 : 26.) At this third appearance they were in Gali- 
lee, temporarily resuming their previous occupation. 

§ 199. The Appearance op Jesus on a Mountain in Galilee, recorded 
by Matthew, is probably the same as that mentioned by Paul, where he was seen 
by above five hundred brethren ; for this was a special appointment of our Lord 
himself, in a country where he had labored the most, and had the most disciples, 
and where so large a number of them could be the most easily assembled. Even 
at Jerusalem there were afterward gathered only about one hundred and twenty. 
No other time or place accords so well with so public a gathering. It is also 
reasonable to suppose that the message from the angels, regarding the appear, 
ance in Galilee (Matt. 28:7; Mark 16: 7), was regarded as applying to the whole dis- 
cipleship, and had led the brethren generally to go to Galilee, and await the 
public manifestation of their Lord. The statement of Matthew (28:17), that 
" some doubted," suggests the presence of others besides the apostles ; for we can 
hardly conceive this of any of them, after all that had happened to them in 
Jerusalem and Galilee, and after the appointment of the time and place for this 
appearance. It was fitting, also, that the great last commission should be thus 
publicly given. This is also the view of the best recent commentators and the 
majority of harmonists. 

Mark (16 : 15-18) fits admirably between the eighteenth and nineteenth verses 
of the twenty-eighth chapter of Matthew. Mark evidently seems to give a 
portion, at least, of the last commissfon ; but, in his brevity, touches several 
events within a few verses. (See note on § 196.) This also accords with the 
view of Doddridge, Alexander, Alford, Lange, and others. 

§ 200. The Appearance to James is mentioned next in order by Paul, and 
seems to have been between the publie appearance to the five hundred in Gali- 



UNTTL HIS ASCENSION. 297 



lee and the last appearance, at the ascension. Acts (1 : 3) implies other manifes- 
tations and interviews during the forty days before he was received up to heaven. 
As the apostles returned to Galilee soon after the passover, we may naturally 
suppose that they would go up again to Jerusalem in time to celebrate the pente- 
cost. It appears that they were there, at least, about ten days before that festival, 
and very likely longer. The appearance to James, therefore, was very probably 
at Jerusalem, of which church he became pastor. 

The words of Paul (1 Cor. 15 : 7), "then of all the apostles," naturally point to 
the Last Appearance, Just Before the Ascension. It is possible that 
Luke (24 : 44-49) belongs to this last interview. Verse forty-nine accords remark- 
ably with the opening verses of the Acts. In it, however, may be couched an 
injunction to repair to Jerusalem after his manifestations in Galilee, there to 
remain for the promise of the Father, and to begin their public labors. Hence 
its position in § 196. 

§ 201. Luke says (24 : so), Ee vised Version, " he led them out until they were 
over against Bethany " ; and in Acts (1 : 12), Luke also says that the disciples 
" returned unto Jerusalem from the mount called Olivet." Bethany was situated 
" at the Mount of Olives (Mark 11 : 1 ; Luke 19 ■. 29), on the eastern slope, about a mile 
below the summit." It is implied that the Ascension took place on the eastern 
slope of Olivet. Mark (16 : 20) refers generally to the preaching after the pente- 
costal season. 

Here concludes the direct testimony of the evangelists to the Besurrection of 
Christ. Upon this subject, that eminent American jurist, Isaac Parker, once 
said that he felt the most perfect satisfaction : that " he had taken it up with a 
view to ascertain the weight of the evidence by comparing the accounts given 
by the four evangelists with each other ; and that for their agreement in all sub- 
stantial and important facts, as well as their disagreement in minor circum- 
stances, considering them all as separate and independent witnesses, giving their 
testimony at different periods, he believed the evidence would be considered per- 
fect, if the question was tried at any human tribunal." 

§ 202. This double Conclusion of John's Gospel very aptly forms a gen- 
eral conclusion to all the Gospels. But comparatively few of the words and 
works of Jesus are recorded by all the evangelists (see Acts i: 3); but enough to 
prove that Jesus is the Christ, the Son of God. (Marki:i; Luke 16: 34; 24:48; John 
20 : 31.) It is not strange, therefore, that in such brief accounts many difficulties 
should have presented themselves to harmonists. After going over the whole 
Gospel history several times, I have come to the conclusion — in which, I think, 
all careful students of the Gospels must coincide — that these difficulties are not 
greater than we should naturally expect. They arise, for the most part, from 
what is not said, rather than from what is said. A few additional sentences, a 
single incident, or often a single word, would relieve the whole difficulty. These 
are not given, however, and for the reason that it was not deemed best. Mean- 
while, faith and reverent inquiry will not lose their way. 



SOME MODERN HARMONISTS. 



Chemnitz 1593 

Lightfoot 1654 

Dornkrell 1688 

LeClerc 1699 

Bengel 1736 

Doddridge 1739 

Pilkington 1747 

Macknight 1756 

Newcome 1778 

White 1799 

Townsend 1825 

Greswell 1830 

Carpenter 1835 

Wieseler 1843 

Jarvis 1845 

Eobinson 1845 



Strong 1852 

Anger 1852 

Stroud 1853 

Mimpress 1855 

Teschendorf 1864 

Clark (1st Ed.) 1870 

Gardner 1871 

McClellan 1875 

Halcombe 1880 

Rushbrooke 1881 

Gilmore and Lyman Abbott 1881 

Fuller 1885 

Cadmus 1885 

Robinson (Riddle) 1886 

Waddy 1887 

Pittenger 1888 



298 



INDEX OF PRINCIPAL SUBJECTS. 



PAGE 

"About the sixth hour" and " the 

third hour" 284 

" About thirty years of age " 238 

uEnon -- 240 

" A feast of the Jews " 243, 254 

Agony in Gethsemane 281 

Anointing, the first, 248 ; the 

second 274 

Annas, Jesus before 282 

Announcement of John's birth 231 

Announcement of Christ's birth . . 231 
Apostles, selection of, 247; sent 
forth, 251 ; catalogues #f, 251 ; 
going forth two by two, 251 ; 
Christ's first appearance to, after 
his resurrection, 295; second 

appearance to 296 

Archelaus, cruelty of 236 

Ascension, Christ's, 297 ; his last 
appearance before 297 

Barabbas preferred to Jesus 284 

Barren fig tree cursed, 272; 

withered 272 

Baptism of Jesus, time of 238 

" Before the Feast of the Passover " 275 
Bethany, 297 ; Christ's arrival at, 
six days before the passover, 
269 ; supper at, 270, 274 ; Christ's 

ascension at 297 

Bethany beyond Jordan 238 

Bethsaida of Galilee 252 

Bethsaida, Julius 252 

Blessing little children 268 

Blind man healed 263 

Burial, Josephus concerning 287 



PAGE 

Caiaphas, Jesus before, the first 
time, 283 ; the second time, 283 ; 

Caiaphas and Annas 282 

Calling the four disciples 241 

Cana, Christ's coming to 238 

Capernaum, Christ's first recorded 

visit to 238 

Caesarea Philippi, visit to 254 

Calvary 286 

Capernaum 238 

Census by Augustus 232 

Centurion's servant healed 247 

Childhood of Jesus 236 

Christian era 231 

Christmas, or December 25th 234 

Christ : birth of, 231 ; year of, 231- 
234 ; day of, 234 ; in Egypt, how 
long, 236 ; time of entering his 
ministry, 237 ; his early Judean 
ministry, 239 ; his first recorded 
journey through Samaria, 240; 
his last through Samaria and 
Galilee, 266 ; his journeying 
toward Jerusalem, 258; arrival 
at Bethany, 269; public entry 
into Jerusalem, 271 ; last dis- 
course to the Jews, 272 ; dis- 
course on the Mount of Olives, 
273 ; his authority questioned, 
272 ; executed on a festival day, 
278 ; his last discourse and inter- 
cessory prayer 281 

Christ's death, when ? 278 ; Friday, 
279; not on Wednesday, 290; 

nor on Thursday 278 

Chronology of the Gospels. . . 223, 224 
299 



INDEX OF PRINCIPAL SUBJECTS. 



PAGE 

Cleansing the Temple, first, 239 ; 

second 271 

Cleopas and Clopas 295 

Commission, Christ's last 296 

Conclusion of John's Gospel 297 

Contention of the Disciples 280 

Crucifixion, the 286 

Credibility of the four evangelists, 
7 ; proof amounting to demon- 
stration 8 

Cyrenius, governor of Syria 232 

Decapolis 253 

Dedication, Feast of 264 

Demoniac, healing a 254 

Dumb demoniacs, Matthew and 

Luke compared 262 

Demoniacs of Gadara 249 

Disciples believing, yet not believ- 
ing that Jesus had risen 295 

Discourse in the Synagogue at 

Capernaum 252 

Draught of fishes (Luke), after the 

call of the four disciples 241 

Duration of Christ's public minis- 
try 237 

"Eli," "Eloi" 287 

Ellicott on Christ's three preaching 

tours in Galilee 244 

Ephraim, 266 ; Christ's retirement 

to, 266 ; Dr. Robinson on 266 

Fasting, question of John's disci- 
ples, etc 250 

Feeding the four thousand 254 

Feast of Tabernacles, Christ's 

journey to 255, 257, 259 

Final departure of Christ from 

Galilee 267 

First day of unleavened bread 274 

Following Jesus 256 

" Forty-and-six years » 233, 239 

" Four months and then . . . the 
harvest " 251 

Gadara 249 



PAGE 

Genealogies of Christ, 229 ; by 

Matthew, 229; by Luke, 230; 

various theories 231 

Genung, G. F., on The Fourfold 

Story 223 

Golgotha 286 

Gospel of Matthew, 224-227; of 

Mark, 224; of Luke, 225; of 

John 224, 225 

Gospels, the Four, 224; general 

survey of, 224; synoptic, 224; 

synopsis of 9 

Greek proselytes visiting Jesus ... 271 

Harmony of the Gospels, advan- 
tages of, 3, 7 ; the field of study 
demands charity and caution, 3 ; 
rules for constructing a 227, 228 

Herod's massacre of the children, 
236 ; his death 236 

Herod Antipas : opinion of John, 
252 ; Jesus before 284 

How the kingdom of God should 
come 267 

Hypocrisy, worldliness, discourse 

on 263 

287 

Importunate widow 267 

Infirm woman healed on the Sab- 
bath 264 

Inscriptions on the cross 286 

Jacob's well 241 

Jairus' daughter, raising of, 249 ; 
position in the inspired narra- 
tives 5, 249 

James, Christ's appearance to ... . 296 
James and John, ambitious re- 
quest of 268 

Jesus foretells his death, 254, 255 ; 
last six months of his ministry, 
257-259 ; dining with a Pharisee, 
265 ; scourged and mocked, 284 ; 
led to crucifixion , 286 ; expires 
on the cross, 287 ; his body 
buried 287 






IFDEX OF PRINCIPAL SUBJECTS. 



301 



PAGE 

John the Baptist, time of his 
birth, 231 ; time of entering his 
ministry, 233, 23-4 ; his testimony 
of Christ, 238 ; how he knew 
not Jesus, 238; imprisonment, 
2-40 ; message of, 247 ; death of. . 252 

John's conclusion, 297 ; his reflec- 
tions on the\mbelief of the Jews, 
273 ; his faith at the sepulchre, 
292 ; his reckoning according to 
Roman time 284-286 

Joseph's genealogy, 229; tempo- 
rary return to Nazareth 235 

Jordan, Christ's retirement be- 
yond 264 

Journey through Samaria and 
Galilee, Christ's 266 

Judas, the traitor, pointed out, 
280 ; the time of his leaving the 
supper, 280 ; his remorse and 
death 284 

Judean ministry of Jesus 239 

Last passover week, arrangement 
of 289 

Lazarus, raising of 266 

Leper, healing the 242 

" Lest they should be denied — 
that they might eat the poss- 
over" 276 

Life of Christ, not to be presented 
by one mind 7, 224 

Lord's Supper, in Luke, 279 ; insti- 
tuted 280 

Luke's preface, 229 ; his chrono- 
logical order 225 

Luke 9 : 51 to 18 : 15 ... . 225, 258-260 

Malefactors, crucified 286 

Marriage at Cana 238 

Mary's genealogy 230 

Mary Magdalene, 248 ; at the sep- 
ulchre, 288, 289, 293; Christ's 

appearance to 293 

Matthew's call, 242 ; feast of . . . 5, 249 
Matthew's Gospel, its arrangement, 
225 ; of 4 : 22 to 13 : 58 ... . 225-227 



PAGE 

Matthew's discourses 227 

Mite 273 

Nazareth, Joseph's temporary re- 
turn to, 235 ; Christ's first rejec- 
tion at, 269 ; second rejection. . . 250 

Nicodemus came by night 239 

Olivet 297 

Parables by the seaside 248 

Passover, A. D. 8 236 

Passover, first of Christ's ministry, 
239; second passover, 243-246; 
third passover, 253, 270 ; fourth 
passover week, 274 ; time of last 

passover 274-279 

Peter's wife's mother 241 

Peter's denials foretold, 280, 281 ; 

his three denials 282 

Peter and John at the sepulchre, 

292 ; Jesus appears to Peter 292 

Pharisee and publican 267 

Pharisees, first organized opposi- 
tion to Jesus, 247; opposition 
further traced, 268 ; conspiring 

his death 295 

Pilate, Jesus led to, 283; Jesus 
first time before, 284 ; second 

time before 284 

Plucking ears of grain 246 

Preaching tour through Galilee, 
first, 241 ; second tour, 248 ; 

third tour 250 

" Preparation of the passover "... 277 
Presentation of Jesus in the tem- 
ple 235 

Priests, the twenty -four courses . . . 231 

Prodigal son 265 

Purification 235 

Purim, Feast of 243 

Question concerning fasting 249 

Repetition of Christ's discourses, 

262, 263 
Resurrection of Jesus, 290 ; difii- 



302 



INDEX OF PRINCIPAL SUBJECTS. 



eulties in harmonizing the evan- 
gelists thereon, 288 ; time of, 
289, 290; whether seen by the 

soldiers 291 

Resurrection, when? Saturday or 

Sunday 290 

Resurrection and Ascension, period 
of, 288, 289 ; summary of events, 
289; order of Christ's appear- 
ances 289,290 

Rich man and Lazarus 266 

" Rising of the sun " 290 

Robinson, Dr., on Christ's last 

journey 259 

Roman mode of reckoning the 
day 285, 286 

" Sabbath day a high day " 277 

Samaritan, the good 125 

Sea of Tiberias, Christ's appear- 
ance to seven disciples at 296 

" Second Sabbath after the first " . 246 
Sermon on the Mount, 241 ; differ- 
ent from that on the Plain, 242 ; 

when and where 242 

Sermon on the Plain 247 

Sepulchre of Jesus guarded 287 

Seven scoffs around the cross 286 

Seven sayings upon the cross 287 

Seventy sent out, when, 260; re- 
turn of 261 

Shepherds, vision of 234 

Sign demanded 248 

Slaughter of certain Galileans 263 

Son of David, question respecting. 167 

Sparrow 263 

Star in the east 235 

Stilling the tempest 249 

Syrophenicia, woman of 103 



Tabernacles, Feast of 255 Zaccheus, visit to 



PAGE 

Taxed 232 

Temple, first and second cleansing 239 

Temptation of Jesus 238 

The ten lepers 267 

The twelve, selection of 247 

Ten pounds and ten talents 269 

" The third hour " and " about the 

sixth hour " 284 

" Three days and three nights "... 248 
" Touch me not," 293 ; Dr. Hack- 

ett's note on 293 

Treasury 273 

Transfiguration 254 

Tribute money 255 

Two years old and under 234 

Two blind men healed 268 

Two disciples on their way to 

Emmaus 294 

Tyre and Sidon, Christ's visit to . . 253 

Unjust steward 265 

Unwashen hands, on 253 

Vinegar 287 

Vision of Joseph 26 

Washing the disciples' feet 279 

Watch, the, report of 294 

" What thou doest, do quickly ". . 276 

Widow's mite 272 

Widow's son raised 247 

Wise men, the 235 

Withered hand healed 247 

Woman in adultery 260 

Women at the sepulchre, 291, 292 ; 
their perplexity, the vision of 
angels and flight, 292 ; Jesus ap- 
pears to, 294 ; their report to the 
disciples 294 



269 



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